Preparation for the Gospel 14.5.1–14.9.9
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 14, chapter 5
14.5.1Dindorf 2:264
“Ἐπὶ μὲν τοίνυν Σπεύσιππον τὸν Πλάτωνος μὲν ἀδελφιδοῦν, Ξενοκράτην δὲ τὸν διάδοχον τοῦ Σπευσίππου, Πολέμωνα δὲ ἐκδεξάμενον τὴν σχολὴν παρὰ Ξενοκράτους, ἀεὶ τὸ ἦθος διετείνετο τῶν δογμάτων σχεδόν τι ταὐτὸν, ἕνεκά γε τῆς μήπω ἐποχῆς ταυτησὶ τῆς πολυθρυλήτου τε καὶ εἰ δή τινων τοιούτων ἄλλων. ἐπεὶ εἴς γε τὰ ἄλλα πολλαχῆ παραλύοντες, τὰ δὲ στρεβλοῦντες, οὐκ ἐνέμειναν τῇ πρώτῃ διαδοχῇ· ἀρξάμενοι δὲ ἀπʼ ἐκείνου καὶ θᾶττον καὶ βράδιον διίσταντο προαιρέσει ἢ ἀγνοίᾳ, τὰ δὲ δή τινι αἰτίᾳ ἄλλῃ οὐκ ἀφιλοτίμῳ ἴσως.
“Epi men toinyn Speusippon ton Platōnos men adelphidoun, Xenokratēn de ton diadochon tou Speusippou, Polemōna de ekdexamenon tēn scholēn para Xenokratous, aei to ēthos dieteineto tōn dogmatōn schedon ti tauton, heneka ge tēs mēpō epochēs tautēsi tēs polythrylētou te kai ei dē tinōn toioutōn allōn. epei eis ge ta alla pollachē paralyontes, ta de streblountes, ouk enemeinan tę̄ prōtę̄ diadochę̄; arxamenoi de apʼ ekeinou kai thatton kai bradion diistanto proairesei ē agnoią, ta de dē tini aitią allę̄ ouk aphilotimǭ isōs.
“In the time, then, of Speusippus, Plato’s nephew, and Xenocrates, Speusippus’ successor, and Polemo, who took over the school from Xenocrates, the character of the doctrines always remained nearly the same, at least so far as this much-talked-of suspension of judgment, and any other such things, had not yet appeared. For in other respects they departed in many ways, and twisted things, and did not abide by the first succession; but beginning from him they diverged, faster or slower, by choice or by ignorance, and partly perhaps through some other cause not free from ambition.
Notes and citation
Summary: Numenius: Plato’s first successors kept much of his teaching but already diverged.
- Numenius, On the Disagreement of the Academics with Plato, fragment 24 (des Places).
Notes on the original text
- Digital text corrected (OCR slip): Ξενοκράνους → Ξενοκράτους.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.1 (Dindorf 2:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.2Dindorf 2:264
καὶ οὐ μὲν βούλομαί τι φλαῦρον εἰπεῖν διὰ Ξενοκράτην, μᾶλλον μὴν ὑπὲρ Πλάτωνος ἐθέλω. καὶ γάρ με δάκνει ὅτι μὴ πᾶν ἔπαθόν τε καὶ ἔδρων σώζοντες τῷ Πλάτωνι κατὰ πάντα πάντη πᾶσαν ὁμοδοξίαν. καίτοι ἄξιος ἦν αὐτοῖς ὁ Πλάτων, οὐκ ἀμείνων μὲν Πυθαγόρου τοῦ μεγάλου, οὐ μέντοι ἴσως οὐδὲ φλαυρότερος ἐκείνου, ᾧ συνακολουθοῦντες σεφθέντες τε οἱ γνώριμοι ἐγένοντο πολυτιμητίζεσθαι αἰτιώτατοι τὸν Πυθαγόραν.
kai ou men boulomai ti phlauron eipein dia Xenokratēn, mallon mēn hyper Platōnos ethelō. kai gar me daknei hoti mē pan epathon te kai edrōn sōzontes tǭ Platōni kata panta pantē pasan homodoxian. kaitoi axios ēn autois ho Platōn, ouk ameinōn men Pythagorou tou megalou, ou mentoi isōs oude phlauroteros ekeinou, hǭ synakolouthountes sephthentes te hoi gnōrimoi egenonto polytimētizesthai aitiōtatoi ton Pythagoran.
And I do not wish to say anything bad on account of Xenocrates; rather, I wish to speak on behalf of Plato. For it stings me that they did not do and suffer everything to preserve full agreement with Plato in everything in every way. And yet Plato was worthy of it from them, not better than the great Pythagoras, but perhaps not inferior to him either; following and revering whom his disciples became the chief cause of Pythagoras being so highly honored.
Notes and citation
Summary: Numenius regrets that Plato’s disciples did not keep his teaching as Pythagoras’ did his.
- Numenius, fragment 24.
Notes on the original text
- Digital text corrected (stray mark in the digital text): Πλάτωνʼ → Πλάτων.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.2 (Dindorf 2:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.3Dindorf 2:264–265
τοῦτο δὲ οἶ Ἐπικούρειοι οὐκ ὤφελον μὲν, μαθόντες δʼ οὖν ἐν οὐδενὶ μὲν ὤφθησαν Ἐπικούρῳ ἐναντία θέμενοι οὐδαμῶς, ὁμολογήσαντες δὲ εἶναι σοφῷ συνδεδογμένοι καὶ αὐτοὶ διὰ τοῦτο ἀπέλαυσαν τῆς προσρήσεως εἰκότως· ὑπῆρξέ τε ἐκ τοῦ ἐπὶ τοῖς μετέπειτα Ἐπικουρείοις μηδʼ αὐτοῖς εἰπεῖν πω ἐναντίον οὔτε ἀλλήλοις οὔτε Ἐπικούρῳ μηδὲν εἰς μηδὲν, ὅτου καὶ μνησθῆναι· ἄξιον· ἀλλʼ παρανόμημα, μᾶλλον δὲ ἀσέβημα, καὶ κατέγνωσται τὸ καινοτομηθέν. καὶ διὰ τοῦτο οὐδεὶς οὐδὲ τολμᾷ, κατὰ πολλὴν δὲ εἰρήνην αὐτοῖς ἠρεμεῖ τὰ δόγματα ὑπὸ τῆς ἐν ἀλλήλοις αἰεί ποτε συμφωνίας. ἔοικέ τε ἡ Ἐπικούρου διατριβὴ πολιτείᾳ τινὶ ἀληθεῖ, ἀστασιαστοτάτῃ, κοινὸν ἕνα νοῦν, μίαν γνώμην ἐχούσῃ· ἀφʼ ἧς ἦσαν καὶ εἰσὶ καὶ, ὡς ἔοικεν, ἔσονται φιλακόλουθοι.
touto de oi Epikoureioi ouk ōphelon men, mathontes dʼ oun en oudeni men ōphthēsan Epikourǭ enantia themenoi oudamōs, homologēsantes de einai sophǭ syndedogmenoi kai autoi dia touto apelausan tēs prosrēseōs eikotōs; hypērxe te ek tou epi tois metepeita Epikoureiois mēdʼ autois eipein pō enantion oute allēlois oute Epikourǭ mēden eis mēden, hotou kai mnēsthēnai; axion; allʼ paranomēma, mallon de asebēma, kai kategnōstai to kainotomēthen. kai dia touto oudeis oude tolmą, kata pollēn de eirēnēn autois ēremei ta dogmata hypo tēs en allēlois aiei pote symphōnias. eoike te hē Epikourou diatribē politeią tini alēthei, astasiastotatę̄, koinon hena noun, mian gnōmēn echousę̄; aphʼ hēs ēsan kai eisi kai, hōs eoiken, esontai philakolouthoi.
The Epicureans, who ought not, but did learn this, were never seen in anything to set themselves against Epicurus at all; agreeing that they shared the views of a wise man, they too, for this reason, reasonably enjoyed the title. And it came about from this that among the later Epicureans none ever said anything contrary to one another or to Epicurus in any respect worth mentioning; but innovation is for them a transgression, or rather an impiety, and is condemned. For this reason no one even dares, and their doctrines rest in great peace because of their constant agreement with one another. The school of Epicurus is like a true commonwealth, most free from faction, having one common mind and one judgment; from which they were, and are, and, as it seems, will be faithful followers.
Notes and citation
Summary: Numenius: the Epicureans never departed from their master, and their school is free of faction.
- Numenius, fragment 24.
- The last part of the second sentence is damaged in the text; translated by sense.
Notes on the original text
- Digital text corrected (OCR slip): κοινὸν ἴνα νοῦν → κοινὸν ἕνα νοῦν.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.3 (Dindorf 2:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.4Dindorf 2:265
τὰ δὲ τῶν Στωϊκῶν ἐστασίασται, ἀρξάμενα ἀπὸ τῶν ἀρχόντων καὶ μηδέπω τελευτῶντα καὶ νῦν. ἐλέγχουσι δὲ ἀγαπώντως ὑπὸ δυσμενοῦς ἐλέγχου, οἱ μέν τινες αὐτόν ἐμμεμενηκότες ἔτι, οἶ δʼ ἤδη μεταθέμενοι. εἴξασιν οὖν οἱ πρῶτοι ὀλιγαρχικωτέροις, οἳ δὴ διαστάντες ὑπῆρξαν εἰς τοὺς μετέπειτα πολλῆς μὲν τοῖς προτέροις, πολλῆς δὲ τῆς ἀλλήλοις ἐπιτιμήσεως αἴτιοι, εἰσέτι ἑτέρων ἕτεροι Στωϊκώτεροι· καὶ μᾶλλον ὅσοι πλέον ἐπὶ τὸ τεχνικὸν ὤφθησαν μικρολόγοι· αὐτοὶ γὰρ οὗτοι τοὺς ἑτέρους ὑπερβαλλόμενοι τῇ τε πολυπραγμοσύνῃ τοῖς τε σκαριφηθμοῖς ἐπετίμων θάττον.
ta de tōn Stōïkōn estasiastai, arxamena apo tōn archontōn kai mēdepō teleutōnta kai nyn. elenchousi de agapōntōs hypo dysmenous elenchou, hoi men tines auton emmemenēkotes eti, oi dʼ ēdē metathemenoi. eixasin oun hoi prōtoi oligarchikōterois, hoi dē diastantes hypērxan eis tous metepeita pollēs men tois proterois, pollēs de tēs allēlois epitimēseōs aitioi, eiseti heterōn heteroi Stōïkōteroi; kai mallon hosoi pleon epi to technikon ōphthēsan mikrologoi; autoi gar houtoi tous heterous hyperballomenoi tę̄ te polypragmosynę̄ tois te skariphēthmois epetimōn thatton.
But the Stoics have fallen into faction, beginning from their leaders and not yet ending even now. They refute one another gladly with hostile refutation, some of them still abiding by it, others having already changed. The first are like members of an oligarchy, who, having divided, became the cause for those after them of much censure of their predecessors and of one another, some still more Stoic than others; and the more so those who showed themselves petty about technical details; for these, outdoing the others in busy meddling and in their sketches, were quicker to censure.
Notes and citation
Summary: Numenius: the Stoics have been divided from the beginning.
- Numenius, fragment 24.
Notes on the original text
- Digital text corrected (accent slip in the digital text): τῆς ἀλληλοις → τῆς ἀλλήλοις.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.4 (Dindorf 2:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.5Dindorf 2:265
πολὺ μέντοι τούτων πρότερον ταὐτὰ ἔπαθον οἶ ἀπὸ Σωκράτους ἀφελκύσαντες διαφόρους τοὺς λόγους, ἰδίᾳ μὲν Ἀρίστιππος, ἰδίᾳ δὲ Ἀντισθένης, καὶ ἀλλαχοῦ ἰδίᾳ οἱ Μεγαρικοί τε καὶ Ἐρετρικοὶ, ἢ εἴ τινες ἄλλοι μετὰ τούτων.
poly mentoi toutōn proteron tauta epathon oi apo Sōkratous aphelkysantes diaphorous tous logous, idią men Aristippos, idią de Antisthenēs, kai allachou idią hoi Megarikoi te kai Eretrikoi, ē ei tines alloi meta toutōn.
Long before these, however, the same thing happened to those who drew off various doctrines from Socrates: Aristippus on his own, Antisthenes on his own, and elsewhere, on their own, the Megarians and Eretrians, or any others with them.
Notes and citation
Summary: The Socratics too split into separate schools.
- Numenius, fragment 24.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.5 (Dindorf 2:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.6Dindorf 2:265
αἴτιον δὲ, ὅτι τρεῖς θεοὺς τιθεμένου Σωκράτους καὶ φιλοσοφοῦντος αὐτοῖς ἐν τοῖς προσήκουσιν ἑκάστῳ ῥυθμοῖς, οἶ διακούσαντες τοῦτο μὲν ἠγνόουν, ᾤοντο δὲ λέγειν πάντα αὐτὸν εἰκῆ καὶ ἀπὸ τῆς νικώσης αἰεὶ προστυχῶς ἄλλοτε ἄλλης τύχης, ὅπως πνέοι.
aition de, hoti treis theous tithemenou Sōkratous kai philosophountos autois en tois prosēkousin hekastǭ rhythmois, oi diakousantes touto men ēgnooun, ǭonto de legein panta auton eikē kai apo tēs nikōsēs aiei prostychōs allote allēs tychēs, hopōs pneoi.
The cause was that Socrates posited three gods and philosophized about them in the rhythms appropriate to each; but his hearers did not know this, and thought he said everything at random and by chance, from whatever fortune happened to prevail at the moment, as the wind blew.
Notes and citation
Summary: Numenius: the Socratics misunderstood Socrates’ teaching on three gods.
- Numenius, fragment 24. “Three gods” is Numenius’ reading of Socrates.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.6 (Dindorf 2:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.7Dindorf 2:265–266
ὁ δὲ Πλάτων πυθαγορίσας, ᾔδει δὲ τὸν Σωκράτην μηδαμόθεν ἢ ἐκεῖθεν διὰ τὰ αὐτὰ ταῦτα εἰπεῖν τε καὶ γνόντα εἰρηκέναι), ὧδε οὖν καὶ αὐτὸς συνεδήσατο τὰ πράγματα, οὔτε εἰωθότως, οὔτε δὲ εἰς τὸ φανερόν· διαγαγὼν δὲ ἕκαστα ὅπη ἐνόμιζεν, ἐπικρυψάμενος ἐν μέσῳ τοῦ δῆλα εἶναι καὶ μὴ δῆλα, ἀσφαλῶς μὲν ἐγράψατο, αὐτὸς δὲ αἰτίαν παρέσχε τῆς μετʼ αὐτὸν στάσεως τε ἅμα καὶ διολκῆς τῶν δογμάτων, οὐ φθόνῳ μὲν, οὐδέ γε δυσνοίᾳ· ἀλλʼ οὐ βούλομαι ἐπὶ ἀνδράσι πρεσβυτέροις εἰπεῖν ῥήματα οὐκ ἐναίσιμα.
ho de Platōn pythagorisas, ę̄dei de ton Sōkratēn mēdamothen ē ekeithen dia ta auta tauta eipein te kai gnonta eirēkenai), hōde oun kai autos synedēsato ta pragmata, oute eiōthotōs, oute de eis to phaneron; diagagōn de hekasta hopē enomizen, epikrypsamenos en mesǭ tou dēla einai kai mē dēla, asphalōs men egrapsato, autos de aitian paresche tēs metʼ auton staseōs te hama kai diolkēs tōn dogmatōn, ou phthonǭ men, oude ge dysnoią; allʼ ou boulomai epi andrasi presbyterois eipein rhēmata ouk enaisima.
But Plato, having become a Pythagorean (and he knew that Socrates had said these things from no other source than that, and had said them knowing them), so he himself also bound things together, neither in the usual way, nor openly; but having conducted each matter as he thought fit, hiding himself between being clear and not clear, he wrote safely, but himself gave cause for the faction after him and the tearing apart of his doctrines, not through envy, nor through ill will; but I do not wish to speak ill-omened words about older men.
Notes and citation
Summary: Numenius: Plato wrote obscurely, and so gave occasion for later divisions.
- Numenius, fragment 24.
Notes on the original text
- Digital text corrected (misplaced parenthesis in the digital text; repeated syllables in the digital text; stray mark in the digital text): εἰρηκέναι, ) ὧδε → εἰρηκέναι), ὧδε; συνεδήσατο σατο τὰ → συνεδήσατο τὰ; Πλάτωνʼ → Πλάτων.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.7 (Dindorf 2:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.8Dindorf 2:266
τοῦτο δὲ χρὴ μαθόντας ἡμὰς ἐπενεγκεῖν ἐκεῖσε μᾶλλον τὴν γνώμην, καὶ ὥσπερ ἐξ ἀρχῆς προυθέμεθα χωρίζειν αὐτὸν Ἀριστοτέλους καὶ Ζήνωνος, οὕτω καὶ νῦν τῆς Ἀκαδημίας, ἐὰν ὁ θεὸς ἀντιλάβηται, Χωρίζοντες ἐάσομεν αὐτὸν ἐφʼ ἑαυτοῦ νῦν εἶναι Πυθαγόρειον· ὡς νῦν μανικώτερον ἢ Πενθεῖ τινι προσῆκε διελκόμενος πάσχει μὲν κατὰ μέλη, ὅλος δʼ ἐξ ὅλου ἑαυτοῦ μετατίθεταί τε καὶ ἀντιμετατίθεται οὐδαμῶς.
touto de chrē mathontas hēmas epenenkein ekeise mallon tēn gnōmēn, kai hōsper ex archēs prouthemetha chōrizein auton Aristotelous kai Zēnōnos, houtō kai nyn tēs Akadēmias, ean ho theos antilabētai, Chōrizontes easomen auton ephʼ heautou nyn einai Pythagoreion; hōs nyn manikōteron ē Penthei tini prosēke dielkomenos paschei men kata melē, holos dʼ ex holou heautou metatithetai te kai antimetatithetai oudamōs.
Having learned this, we must rather direct our attention there; and just as from the beginning we proposed to separate him from Aristotle and Zeno, so now, if God helps us, we shall separate him from the Academy and let him be by himself now a Pythagorean; since now, torn apart more madly than befitted any Pentheus, he suffers limb by limb, but as a whole is in no way changed or changed back from his whole self.
Notes and citation
Summary: Numenius will separate Plato from the Academy and show him a Pythagorean.
- Numenius, fragment 24.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.8 (Dindorf 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.9Dindorf 2:266
ὅπως οὖν ἀνὴρ μεσεύων Πυθαγόρου καὶ Σωκράτους, τοῦ μὲν τὸ σεμνὸν ὑπαγαγὼν μέχρι τοῦ φιλανθρώπου, τοῦ δὲ τὸ κομψὸν τοῦτο καὶ παιγνιῆμον ἀναγαγὼν ἀπὸ τῆς εἰρωνείας εἰς ἀξίωμα καὶ ὄγκον, καὶ αὐτὸ τοῦτο κεράσας Σωκράτει Πυθαγόραν, τοῦ μὲν δημοτικώτερος, τοῦ δὲ σεμνότερος ὤφθη.
hopōs oun anēr meseuōn Pythagorou kai Sōkratous, tou men to semnon hypagagōn mechri tou philanthrōpou, tou de to kompson touto kai paigniēmon anagagōn apo tēs eirōneias eis axiōma kai onkon, kai auto touto kerasas Sōkratei Pythagoran, tou men dēmotikōteros, tou de semnoteros ōphthē.
How, then, a man standing between Pythagoras and Socrates, bringing down the solemnity of the one to the point of humaneness, and raising the elegance and playfulness of the other from irony to dignity and weight, and mixing this very Pythagoras with Socrates, appeared more popular than the one and more solemn than the other.
Notes and citation
Summary: Numenius: Plato combined Pythagorean solemnity with Socratic humanity.
- Numenius, fragment 24. The sentence is incomplete in the text.
Notes on the original text
- Digital text corrected (OCR slip): φιλανφρώπου → φιλανθρώπου.
Extrabiblical texts: Numenius, fr. 24 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.9 (Dindorf 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.10Dindorf 2:266
“Ἀλλʼ οὐ γάρ τι ταῦτα διαιτήσων περὶ τούτων οὔσης νῦν μοι τῆς ζητήσεως· ἃ δὲ προυδέδοκτο καὶ εἶμι ἐκεῖσε, ἢ δὴ φροῦδος ἀναδραμεῖν δοκῶ μοι, μὴ καί που ἀποκρουσθῶμεν τῆς ὁδοῦ τῆς φερούσης.
“Allʼ ou gar ti tauta diaitēsōn peri toutōn ousēs nyn moi tēs zētēseōs; ha de proudedokto kai eimi ekeise, ē dē phroudos anadramein dokō moi, mē kai pou apokrousthōmen tēs hodou tēs pherousēs.
“But I am not going to arbitrate these matters, since my inquiry is not now about them; but I shall go back to what had been decided before, to which I seem to have run off and gone astray, lest we be beaten off from the road that leads there.
Notes and citation
Summary: Numenius returns to his subject.
- Numenius, fragment 25 (des Places).
Notes on the original text
- Digital text corrected (repeated word in the digital text): “ Ἀλλʼ “Ἀλλʼ οὐ γάρ → “Ἀλλʼ οὐ γάρ.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.10 (Dindorf 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.11Dindorf 2:266
Πολέμωνος δὲ ἐγένοντο γνώριμοι Ἀρκεσίλαος καὶ Ζήνων· πάλιν γὰρ αὐτῶν μνησθήσομαι ἐπὶ τέλει. Ζήνωνα μὲν οὖν μέμνημαι εἰπὼν Ξενοκράτει, εἶτα δὲ Πολέμωνι φοιτῆσαι, αὖθις δὲ παρὰ Κράτητι κυνίσαι· νυνὶ δὲ αὐτῷ λελογίσθω ὅτι καὶ Στίλπωνός τε μετέσχε καὶ τῶν λόγων τῶν Ἡρακλειτείων.
Polemōnos de egenonto gnōrimoi Arkesilaos kai Zēnōn; palin gar autōn mnēsthēsomai epi telei. Zēnōna men oun memnēmai eipōn Xenokratei, eita de Polemōni phoitēsai, authis de para Kratēti kynisai; nyni de autǭ lelogisthō hoti kai Stilpōnos te metesche kai tōn logōn tōn Hērakleiteiōn.
Arcesilaus and Zeno were pupils of Polemo; for I shall mention them again at the end. I remember having said that Zeno studied under Xenocrates, then under Polemo, and again became a Cynic under Crates; let it now be reckoned to him that he also partook of Stilpo and of the Heraclitean doctrines.
Notes and citation
Summary: Numenius: Zeno studied under Xenocrates, Polemo, Crates, Stilpo, and the Heracliteans.
- Numenius, fragment 25.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.11 (Dindorf 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.12Dindorf 2:266–267
ἐπεὶ γὰρ συμφοιτῶντες παρὰ Πολέμωνι ἐφιλοτιμήθησαν ἀλλήλοις, συμπαρέλαβον εἰς τὴν πρὸς ἀλλήλους μάχην ὁ μὲν Ἡράκλειτον καὶ Στίλπωνα ἅμα καὶ Κράτητα, ὧν ὑπὸ μὲν Στίλπωνος ἐγένετο μαχητῆς, ὑπὸ δὲ Ἡρακλείτου αὐστηρὸς, κυνικὸς δὲ ὑπὸ Κράτητος· ὁ δʼ Ἀρκεσίλαος Θεόφραστον ἴσχει καὶ Κράντορα τὸν Πλατωνικὸν καὶ Διόδωρον, εἶτα Πύρρωνα, ὧν ὑπὸ μὲν Κράντορος πιθανουργικὸς, ὑπὸ Διοδώρου δὲ σοφιστὴς, ὑπὸ δὲ Πύρρωνος ἐγένετο παντοδαπὸς καὶ ἴτης καὶ οὐδέν.
epei gar symphoitōntes para Polemōni ephilotimēthēsan allēlois, symparelabon eis tēn pros allēlous machēn ho men Hērakleiton kai Stilpōna hama kai Kratēta, hōn hypo men Stilpōnos egeneto machētēs, hypo de Hērakleitou austēros, kynikos de hypo Kratētos; ho dʼ Arkesilaos Theophraston ischei kai Krantora ton Platōnikon kai Diodōron, eita Pyrrōna, hōn hypo men Krantoros pithanourgikos, hypo Diodōrou de sophistēs, hypo de Pyrrōnos egeneto pantodapos kai itēs kai ouden.
For when, studying together under Polemo, they became rivals of one another, they took into their battle with one another, the one Heraclitus and Stilpo along with Crates, by whom he became a fighter through Stilpo, austere through Heraclitus, and a Cynic through Crates; and Arcesilaus took Theophrastus and Crantor the Platonist and Diodorus, then Pyrrho; by whom he became persuasive through Crantor, a sophist through Diodorus, and through Pyrrho all-sided, reckless, and nothing.
Notes and citation
Summary: Arcesilaus drew on Crantor, Diodorus, and Pyrrho, and became a skeptic.
- Numenius, fragment 25.
Notes on the original text
- Digital text corrected (OCR slip): ὄν ὑπὸ μὲν → ὧν ὑπὸ μὲν.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.12 (Dindorf 2:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.5.13Dindorf 2:267
ὃ καὶ ἐλέγετο περὶ αὐτοῦ ᾀδόμενόν τι ἔπος παραγωγὸν καὶ ὑβριστικόν, πρόσθε Πλάτων, ὄπιθεν Πυρρῶν, μέσσος Διόδωρος. Τίμων δὲ καὶ ὑπὸ Μενεδήμου τὸ ἐριστικόν φησι λαβόντα ἐξαρτυθῆναι, εἴπερ γε δή φησι περὶ αὐτοῦ τῇ μὲν ἔχων Μενεδήμου ὑπὸ στέρνοισι μόλυβδον θεύσεται, ἢ Πύρρωνα τὸ πᾶν κρέας, ἢ Διόδωρον.
ho kai elegeto peri autou ądomenon ti epos paragōgon kai hybristikon, prosthe Platōn, opithen Pyrrōn, messos Diodōros. Timōn de kai hypo Menedēmou to eristikon phēsi labonta exartythēnai, eiper ge dē phēsi peri autou tę̄ men echōn Menedēmou hypo sternoisi molybdon theusetai, ē Pyrrōna to pan kreas, ē Diodōron.
Hence a mocking and insulting verse was sung about him: “Plato in front, Pyrrho behind, Diodorus in the middle.” And Timon says that he was also equipped with eristic, taking it from Menedemus, if indeed he says of him: “Having under his breast the lead of Menedemus, he will run either to Pyrrho, all flesh, or to Diodorus.”
Notes and citation
Summary: Mocking verses describe Arcesilaus as a compound of Plato, Pyrrho, and Diodorus.
- Numenius, fragment 25; the verse parodies Homer, Iliad 6.181 (attributed to Ariston of Chios); Timon of Phlius, fragment 31.
Notes on the original text
- Digital text corrected (accent slip in the digital text; stray mark in the digital text): ὑβριστικον → ὑβριστικόν; τὸ πὰν κρέας → τὸ πᾶν κρέας; Πλάτωνʼ → Πλάτων.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation); Homer, Il. 6.181 (Homer, Iliad; echo)
Cite (SBL): Eusebius, Praep. ev. 14.5.13 (Dindorf 2:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-13). (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.
14.5.14Dindorf 2:267
ταῖς οὖν Διοδώρου, διαλεκτικοῦ ὄντος, λεπτολογίαις τοὺς λογισμοὺς τοὺς Πύρρωνος καὶ τὸ σκεπτικὸν καταπλέξας διεκόσμησε λόγου δεινότητι τῇ Πλάτωνος φλήναφόν τινα κατεστωμυλμένον, καὶ ἔλεγε καὶ ἀντέλεγε, καὶ μετεκυλινδεῖτο κἀκεῖθεν κἀντεῦθεν, ἑκατέρωθεν, ὁπόθεν τύχοι, παλινάγρετος καὶ δύσκριτος καὶ παλίμβολός τε ἅμα καὶ παρακεκινδυνευμένος, οὐδέν τε εἰδὼς, ὡς αὐτὸς ἔφη, γενναῖος ὤν· εἶτά πως ἐξέβαινεν ὅμοιος τοῖς εἰδόσιν, ὑπὸ σκιαγραφίας τῶν λόγων παντοδαπὸς πεφαντασμένος.”
tais oun Diodōrou, dialektikou ontos, leptologiais tous logismous tous Pyrrōnos kai to skeptikon kataplexas diekosmēse logou deinotēti tę̄ Platōnos phlēnaphon tina katestōmylmenon, kai elege kai antelege, kai metekylindeito kakeithen kanteuthen, hekaterōthen, hopothen tychoi, palinagretos kai dyskritos kai palimbolos te hama kai parakekindyneumenos, ouden te eidōs, hōs autos ephē, gennaios ōn; eita pōs exebainen homoios tois eidosin, hypo skiagraphias tōn logōn pantodapos pephantasmenos.”
Interweaving, then, the reasonings of Pyrrho and his skepticism with the subtleties of Diodorus, who was a dialectician, he decked out with the cleverness of Plato’s speech a babbling chatter, and spoke and spoke against, and rolled over this way and that, from either side, wherever it happened, taking back what he said, hard to judge, inconsistent, and reckless at once, knowing nothing, as he himself said, being a noble fellow; then somehow he came out like those who know, appearing all-sided by the shadow-painting of his words.”
Notes and citation
Summary: Numenius: Arcesilaus mixed Pyrrho and Diodorus with Plato’s eloquence into inconsistent chatter.
- Numenius, fragment 25.
Notes on the original text
- Digital text corrected (lowercase name in the digital text): τοὺς πύρρωνος → τοὺς Πύρρωνος.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.5.14 (Dindorf 2:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-5-14). (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.
Preparation 14, chapter 6
14.6.1Dindorf 2:267–268
Τοῦ τε Ὁμηρικοῦ Τυδείδου ὁποτέροις μετείη ἀγνοουμένου, οὔτε εἰ Τρῶσίν ὁμιλέοι οὔτε εἰ καὶ Ἀχαιοῖς, οὐδὲν ἧττον Ἀρκεσίλαος ἠγνοεῖτο. τὸ γὰρ ἕνα τε λόγον καὶ ταὐτόν ποτʼ εἰπεῖν οὐκ ἐνῆν ἐν αὐτῷ, οὐδέ γε ἠξίου ἀνδρὸς εἶναί πω τὸ τοιοῦτο δεξιοῦ οὐδαμῶς. ὠνομάζετο οὖν δεινὸς σοφιστὴς, τῶν ἀγυμνάστων σφαγεύς.
Tou te Homērikou Tydeidou hopoterois meteiē agnooumenou, oute ei Trōsin homileoi oute ei kai Achaiois, ouden hētton Arkesilaos ēgnoeito. to gar hena te logon kai tauton potʼ eipein ouk enēn en autǭ, oude ge ēxiou andros einai pō to toiouto dexiou oudamōs. ōnomazeto oun deinos sophistēs, tōn agymnastōn sphageus.
“As Homer’s son of Tydeus was not known, which side he belonged to, ‘whether he consorted with the Trojans or with the Achaeans,’ no less unknown was Arcesilaus. For to say one and the same argument at any time was not in him, nor did he ever think such a thing at all worthy of a clever man. So he was called ‘a clever sophist, a slayer of the untrained.’
Notes and citation
Summary: Numenius: Arcesilaus never held one position, like Diomedes whose side was unknown.
- Numenius, fragment 25 (des Places), continued; Homer, Iliad 5.85–86.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation); Homer, Il. 5.85–86 (Homer, Iliad; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.1 (Dindorf 2:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.2Dindorf 2:268
ὥσπερ γὰρ αἱ ἔμπουσαι ἐν τοῖς φαντάσμασι τοῖς τῶν λόγων ὑπὸ παρασκευῆς τε καὶ μελέτης ἐφάρματτεν, ἐγοήτευεν, οὐδὲν εἶχεν εἰδέναι οὔτε αὐτὸς οὔτε τοὺς ἄλλους ἐᾶν· ἐδειμάτου δὲ καὶ κατεθορύβει, καὶ σοφισμάτων γε καὶ λόγων κλοπῆς φερόμενος τὰ πρῶτα κατέχαιρε τῷ ὀνείδει, καὶ ἡβρύνετο θαυμαστῶς, ὅτι μήτε τί αἰσχρὸν ἢ καλὸν, μήτε ἀγαθὸν μήτε αὖ κακόν ἐστι τί ᾔδει, ἀλλʼ ὁπότερον εἰς τὰς ψυχὰς πέσοι τοῦτο εἰπὼν, αὖθις μεταβαλὼν ἀνέτρεπεν ἂν πλεοναχῶς ἢ διʼ ὅσων κατεσκευάκει.
hōsper gar hai empousai en tois phantasmasi tois tōn logōn hypo paraskeuēs te kai meletēs epharmatten, egoēteuen, ouden eichen eidenai oute autos oute tous allous ean; edeimatou de kai katethorybei, kai sophismatōn ge kai logōn klopēs pheromenos ta prōta katechaire tǭ oneidei, kai hēbryneto thaumastōs, hoti mēte ti aischron ē kalon, mēte agathon mēte au kakon esti ti ę̄dei, allʼ hopoteron eis tas psychas pesoi touto eipōn, authis metabalōn anetrepen an pleonachōs ē diʼ hosōn kateskeuakei.
For like the Empusae, in the phantoms of his arguments, by preparation and practice, he bewitched and enchanted; he could neither know anything himself nor let others know; he frightened and confused, and, carrying off the first prizes for sophisms and the theft of arguments, he delighted in the reproach and prided himself wonderfully on knowing neither what is shameful or noble, nor what is good or bad; but whichever came into the minds of his hearers, he said that, and then, changing again, overturned it in more ways than he had built it up.
Notes and citation
Summary: Numenius: Arcesilaus bewitched hearers with phantom arguments and overturned whatever he said.
- Numenius, fragment 25.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): κα- κόν → κακόν.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.2 (Dindorf 2:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.3Dindorf 2:268
ἦν οὖν ὕδραν τέμνων ἑαυτὸν καὶ τεμνόμενος ὑφʼ ἑαυτοῦ, ἀμφότερα ἀλλήλων δυσκρίτως, καὶ τοῦ δέοντος ἀσκέπτως, πλὴν τοῖς ἀκούουσιν ἤρεσεν, ὁμοῦ τῇ ἀκροάσει εὐπρόσωπον ὄντα θεωμένοις· ἦν οὖν ἀκουόμενος καὶ βλεπόμενος ἥδιστος, ἐπεί τε προσειθίσθησαν ἀποδέχεσθαι αὐτοῦ τοὺς λόγους ἰόντας ἀπὸ καλοῦ προσώπου τε καὶ στόματος οὐκ ἄνευ τῆς ἐν τοῖς ὄμμασι φιλοφροσύνης.
ēn oun hydran temnōn heauton kai temnomenos hyphʼ heautou, amphotera allēlōn dyskritōs, kai tou deontos askeptōs, plēn tois akouousin ēresen, homou tę̄ akroasei euprosōpon onta theōmenois; ēn oun akouomenos kai blepomenos hēdistos, epei te proseithisthēsan apodechesthai autou tous logous iontas apo kalou prosōpou te kai stomatos ouk aneu tēs en tois ommasi philophrosynēs.
He was, then, a hydra cutting himself and cut by himself, the two hard to tell apart and without regard to what was fitting; yet he pleased his hearers, who at the same time as they listened saw him handsome; he was, then, most pleasant to hear and to see, since they grew used to accepting his arguments, which came from a handsome face and mouth, not without the friendliness in his eyes.
Notes and citation
Summary: Numenius: his good looks and charm made Arcesilaus pleasing despite his contradictions.
- Numenius, fragment 25.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.3 (Dindorf 2:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.4Dindorf 2:268
δεῖ δὲ ταῦτα ἀκοῦσαι μὴ ἁπλῶς, ἀλλʼ ἔσχεν ὧδε ἐξ ἀρχῆς. συμβαλὼν γὰρ ἐν παισὶ Θεοφράστῳ, ἀνδρὶ πράῳ καὶ οὐκ ἀφυεῖ τὰ ἐρωτικὰ, διὰ τὸ καλὸς εἶναι, ἔτι ὢν ὡραῖος, τυχὼν ἐραστοῦ Κράντορος τοῦ Ἀκαδημαϊκοῦ, προσεχώρησε μὲν τούτῳ, οἷα δὲ τὴν φύσιν οὐκ ἀφυὴς, τρεχούσῃ χρησάμενος αὐτῇ ῥᾳδίᾳ, θερμουργὸς ὑπὸ φιλονεικίας, μετασχὼν μὲν ρου εἰς τὰ πεπανουργημένα πιθάνια ταῦτα τὰ κομψὰ, ὡμιληκὼς δὲ Πύρρωνι· (ὁ δὲ Πυρρῶν ἐκ Δημοκρίτου ὥρμητο ὁπόθεν γέ ποθεν·) οὗτος μὲν δὴ ἔνθεν καταρτυθεὶς, πλὴν τῆς προσρήσεως, ἐνέμεινε Πύρρωνι, ὡς τῇ πάντων ἀναιρέσει.
dei de tauta akousai mē haplōs, allʼ eschen hōde ex archēs. symbalōn gar en paisi Theophrastǭ, andri praǭ kai ouk aphyei ta erōtika, dia to kalos einai, eti ōn hōraios, tychōn erastou Krantoros tou Akadēmaïkou, prosechōrēse men toutǭ, hoia de tēn physin ouk aphyēs, trechousę̄ chrēsamenos autę̄ rhądią, thermourgos hypo philoneikias, metaschōn men rou eis ta pepanourgēmena pithania tauta ta kompsa, hōmilēkōs de Pyrrōni; (ho de Pyrrōn ek Dēmokritou hōrmēto hopothen ge pothen;) houtos men dē enthen katartytheis, plēn tēs prosrēseōs, enemeine Pyrrōni, hōs tę̄ pantōn anairesei.
But these things must not be heard simply; this is how it was from the beginning. Having met Theophrastus in his boyhood, a gentle man and not unskilled in matters of love, because he was handsome, being still in his bloom, he gained as his lover Crantor the Academic and went over to him; and being not ungifted by nature, he made use of it as it ran easily, hot-headed from love of strife; he shared in Diodorus for these knavish and elegant plausibilities, and associated with Pyrrho (and Pyrrho had set out from Democritus, from somewhere at least); so Arcesilaus, equipped from there, abode by Pyrrho, except for the name, as in the doing away with everything.
Notes and citation
Summary: Numenius: Arcesilaus, shaped by Crantor, Diodorus, and Pyrrho, was a Pyrrhonist in all but name.
- Numenius, fragment 25. “Diodorus” is supplied by sense; the digital text has only a fragment of the name.
Notes on the original text
- Digital text corrected (diaeresis lost in the digital text): Ἀκαδημαικοῦ → Ἀκαδημαϊκοῦ.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.4 (Dindorf 2:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.5Dindorf 2:268–269
Μνασέας γοῦν καὶ Φιλόμηλος καὶ Τίμων οἶ σκεπτικοὶ σκεπτικὸν αὐτὸν προσονομάζουσιν, ὥσπερ καὶ αὐτοὶ ἦσαν, ἀναιροῦντα καὶ αὐτὸν τὸ ἀληθὲς καὶ τὸ ψεῦδος καὶ τὸ πιθανόν.
Mnaseas goun kai Philomēlos kai Timōn oi skeptikoi skeptikon auton prosonomazousin, hōsper kai autoi ēsan, anairounta kai auton to alēthes kai to pseudos kai to pithanon.
Mnaseas, at least, and Philomelus and Timon, the skeptics, call him a skeptic, as they themselves were, since he too did away with the true and the false and the probable.
Notes and citation
Summary: The skeptics claimed Arcesilaus as one of them.
- Numenius, fragment 25.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): ἀναι- ροῦντα → ἀναιροῦντα.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.5 (Dindorf 2:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.6Dindorf 2:269
λεχθεὶς οὖν αἰτίᾳ τῶν Πυρρωνείων Πυρρώνειος, αἰδοῖ τοῦ ἐραστοῦ ὑπέμεινε λέγεσθαι Ἀκαδημαϊκὸς ἔτι. ἦν μὲν τοίνυν Πυρρώνειος, πλὴν τοῦ ὀνόματος· Ἀκαδημαϊκὸς δʼ οὐκ ἦν, πλὴν τοῦ λέγεσθαι. οὐ γὰρ πείθομαι, τοῦ Κνιδίου Διοκλέους φάσκοντος ἐν ταῖς ἐπιγραφομέναις Διατριβαῖς Ἀρκεσίλαον φόβῳ τῶν Θεοδωρείων τε καὶ Βίωνος τοῦ σοφιστοῦ ἐπεισιόντων τοῖς φιλοσοφοῦσι καὶ οὐδὲν ὀκνούντων ἀπὸ παντὸς ἐλέγχειν, αὐτὸν ἐξευλαβηθέντα, ἵνα μὴ πράγματα ἔχῃ, μηδὲν μὲν δόγμα ὑπειπεῖν φαινόμενον, ὥσπερ δὲ τὸ μέλαν τῆς σηπίας προβαλέσθαι πρὸ ἑαυτοῦ τὴν ἐποχήν. τοῦτʼ οὖν ἐγὼ οὐ πείθομαι.
lechtheis oun aitią tōn Pyrrōneiōn Pyrrōneios, aidoi tou erastou hypemeine legesthai Akadēmaïkos eti. ēn men toinyn Pyrrōneios, plēn tou onomatos; Akadēmaïkos dʼ ouk ēn, plēn tou legesthai. ou gar peithomai, tou Knidiou Diokleous phaskontos en tais epigraphomenais Diatribais Arkesilaon phobǭ tōn Theodōreiōn te kai Biōnos tou sophistou epeisiontōn tois philosophousi kai ouden oknountōn apo pantos elenchein, auton exeulabēthenta, hina mē pragmata echę̄, mēden men dogma hypeipein phainomenon, hōsper de to melan tēs sēpias probalesthai pro heautou tēn epochēn. toutʼ oun egō ou peithomai.
Though he was called a Pyrrhonist because of his Pyrrhonist views, out of respect for his lover he consented still to be called an Academic. He was, then, a Pyrrhonist except in name; but an Academic he was not, except in being called so. For I am not persuaded by Diocles of Cnidus, who says in his so-called Diatribes that Arcesilaus, through fear of the followers of Theodorus and of Bion the sophist, who attacked the philosophers and did not hesitate to refute them from every side, took precautions, so as not to have trouble, never to appear to suggest any doctrine, but put forward suspension of judgment before himself like the ink of the cuttlefish. This, then, I do not believe.
Notes and citation
Summary: Numenius: Arcesilaus was a Pyrrhonist in all but name; Numenius rejects the claim that he feigned skepticism from fear.
- Numenius, fragment 25.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; line-end hyphen left in the digital text): ᾿Ακαδημαϊκὸς → Ἀκαδημαϊκὸς; Ἀρκεσί- λαον → Ἀρκεσίλαον.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.6 (Dindorf 2:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.7Dindorf 2:269
οἱ δʼ οὖν ἔνθεν ἀφορμηθέντες, ὅ τε Ἀρκεσίλαος καὶ Ζήνων, ὑπὸ τῶν τοιούτων ἀρωγῶν, ἀμφοτέροις συμπολεμούντων λόγων, τῆς μὲν ἀρχῆς ὅθεν ἐκ Πολέμωνος ὡρμήθησαν ἐπιλανθάνονται, διαστάντες δέ γε καὶ σφέας αὐτοὺς ἀρτύναντες, σὺν δʼ ἔβαλον ῥινοὺς, σὺν δʼ ἔγχεα, καὶ μένεʼ ἀνδρῶν χαλκεοθωρήκων· ἀτὰρ ἀσπίδες ὀμφαλόεσσαι ἔπληντʼ ἀλλήλῃσι, πολὺς δʼ ὀρυμαγδὸς ὀρώρει. ἀσπὶς ἄρʼ ἀσπίδʼ ἔρειδε, κόρυς κόρυν, ἀνέρα δʼ ἀνήρ ἐδνοπάλιζεν. ἔνθα δʼ ἅμʼ οἰμωγή τε καὶ εὐχωλὴ πέλεν ἀνδρῶν ὀλλύντων τε καὶ ὀλλυμένων, τῶν Στωϊκῶν·
hoi dʼ oun enthen aphormēthentes, ho te Arkesilaos kai Zēnōn, hypo tōn toioutōn arōgōn, amphoterois sympolemountōn logōn, tēs men archēs hothen ek Polemōnos hōrmēthēsan epilanthanontai, diastantes de ge kai spheas autous artynantes, syn dʼ ebalon rhinous, syn dʼ enchea, kai meneʼ andrōn chalkeothōrēkōn; atar aspides omphaloessai eplēntʼ allēlę̄si, polys dʼ orymagdos orōrei. aspis arʼ aspidʼ ereide, korys koryn, anera dʼ anēr ednopalizen. entha dʼ hamʼ oimōgē te kai euchōlē pelen andrōn ollyntōn te kai ollymenōn, tōn Stōïkōn;
Those, then, who set out from there, Arcesilaus and Zeno, with such helpers, arguments fighting on both sides, forget the origin from which they started, from Polemo, and, separating and arraying themselves, “they dashed together shields, together spears and the might of bronze-corsleted men; and the bossed shields clashed against one another, and a great din arose. Shield pressed on shield, helm on helm, man on man. Then there rose together the groaning and the boasting of men slaying and being slain,” of the Stoics:
Notes and citation
Summary: Numenius: Arcesilaus and Zeno, former fellow pupils, fell into a Homeric battle.
- Numenius, fragment 25; Homer, Iliad 12.86 (adapted); 4.447–451; 13.131; 16.215.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation); Homer, Il. 4.447–451 (Homer, Iliad; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.7 (Dindorf 2:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.8Dindorf 2:269–270
οἱ Ἀκαδημαϊκοὶ γὰρ οὐκ ἐβάλλοντο ὑπʼ αὐτῶν, ἀγνοούμενοι ᾗ ἦσαν ἁλῶναι δυνατώτεροι. ἡλίσκοντο δὲ, τῆς βάσεως αὐτοῖς σεισθείσης, εἰ μήτε ἀρχὴν ἕλοιεν μήτε μάχεσθαι ἀφορμήν. ἡ μὲν δὴ ἀρχὴ ἦν τὸ μὴ Πλατωνικὰ λέγοντας αὐτοὺς ἐλέγξαι· τὸ δὲ μηδʼ ἔχειν τινὰ ἀφορμὴν, ἣν εἷπον μόνον ἕν τι μετέστρεψαν ἀπὸ τοῦ ὅρου τοῦ περὶ τῆς καταληπτικῆς φαντασίας ἀφελόντες.
hoi Akadēmaïkoi gar ouk eballonto hypʼ autōn, agnooumenoi hę̄ ēsan halōnai dynatōteroi. hēliskonto de, tēs baseōs autois seistheisēs, ei mēte archēn heloien mēte machesthai aphormēn. hē men dē archē ēn to mē Platōnika legontas autous elenxai; to de mēdʼ echein tina aphormēn, hēn heipon monon hen ti metestrepsan apo tou horou tou peri tēs katalēptikēs phantasias aphelontes.
for the Academics were not struck by them, since it was not known where they were most open to being caught. They were caught, however, when their footing was shaken, if they took neither a starting point nor an occasion for fighting. The starting point was to show that the Stoics did not speak Platonically; and their having no occasion, unless they changed one single thing, as I said, taking it away from the definition of the apprehensive impression.
Notes and citation
Summary: The Academics could be attacked only by showing they were not Platonic.
- Numenius, fragment 25. The sense is uncertain.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text; stray mark in the digital text): οἱʼ Ἀκαδημαϊκοὶ → οἱ Ἀκαδημαϊκοὶ; καταλη- πτικῆς → καταληπτικῆς.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.8 (Dindorf 2:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-8). (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.
14.6.9Dindorf 2:270
ὅπερ νῦν μὲν οὐκ ἔστι μηνύειν μοι ἐν καιρῷ, μνησθήσομαι δʼ αὐτοῦ αὖθις ἐπὰν κατὰ τοῦτο μάλιστα γενέσθαι μέλλω. διαστάντες δʼ οὖν εἰς τὸ φανερὸν ἔβαλλον ἀλλήλους οὐχ οἶ δύο, ἀλλʼ ὁ Ἀρκεσίλαος τὸν Ζήνωνα. ὁ γὰρ Ζήνων εἶχε δή τι τῇ μάχῃ σεμνὸν καὶ βαρὺ καὶ Κηφισοδώρου τοῦ ῥήτορος οὐκ ἄμεινον· ὃς δὴ ὁ Κηφισόδωρος, ἐπειδὴ ὑπʼ Ἀριστοτέλους βαλλόμενον ἑαυτῷ τὸν διδάσκαλον Ἰσοκράτην ἐώρα, αὐτοῦ μὲν Ἀριστοτέλους ἦν ἀμαθὴς καὶ ἄπειρος, ὑπὸ δὲ τοῦ καθορᾶν ἔνδοξα τὰ Πλάτωνος ὑπάρχοντα, οἰηθεὶς κατὰ Πλάτωνα τὸν Ἀριστοτέλην φιλοσοφεῖν, ἐπολέμει μὲν Ἀριστοτέλει, ἔβαλλε δὲ Πλάτωνα, καὶ κατηγόρει ἀρξάμενος ἀπὸ τῶν ἰδεῶν, τελευτῶν εἰς τὰ ἄλλα, ἃ οὐδʼ αὐτὸς ᾔδει, ἀλλὰ τὰ νομιζόμενα ἀμφʼ αὐτῶν ᾗ λέγεται ὑπονοῶν.
hoper nyn men ouk esti mēnyein moi en kairǭ, mnēsthēsomai dʼ autou authis epan kata touto malista genesthai mellō. diastantes dʼ oun eis to phaneron eballon allēlous ouch oi dyo, allʼ ho Arkesilaos ton Zēnōna. ho gar Zēnōn eiche dē ti tę̄ machę̄ semnon kai bary kai Kēphisodōrou tou rhētoros ouk ameinon; hos dē ho Kēphisodōros, epeidē hypʼ Aristotelous ballomenon heautǭ ton didaskalon Isokratēn eōra, autou men Aristotelous ēn amathēs kai apeiros, hypo de tou kathoran endoxa ta Platōnos hyparchonta, oiētheis kata Platōna ton Aristotelēn philosophein, epolemei men Aristotelei, eballe de Platōna, kai katēgorei arxamenos apo tōn ideōn, teleutōn eis ta alla, ha oudʼ autos ę̄dei, alla ta nomizomena amphʼ autōn hę̄ legetai hyponoōn.
This it is not timely for me to explain now; I shall mention it again when I come especially to that point. Having separated, then, they struck at one another openly, not the two, but Arcesilaus at Zeno. For Zeno had in battle something solemn and heavy and no better than Cephisodorus the orator; who, when he saw his teacher Isocrates attacked by Aristotle, was ignorant and inexperienced in Aristotle himself, but seeing that Plato’s doctrines were renowned, and thinking that Aristotle philosophized according to Plato, made war on Aristotle but struck at Plato, and accused him, beginning from the ideas and ending with the other things, which he did not know himself, but guessing at what is supposed about them, as it is said.
Notes and citation
Summary: Arcesilaus attacked Zeno; Zeno, like Cephisodorus, struck at Plato instead.
- Numenius, fragment 25.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.9 (Dindorf 2:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.10Dindorf 2:270
πλὴν οὗτος μὲν ὁ ᾧ ἐπολέμει μὴ μαχόμενος, ἐμάχετο ᾧ μὴ πολεμεῖν ἐβούλετο. ὁ μέντοι Ζήνων καὶ αὐτὸς, ἐπειδὴ τοῦ Ἀρκεσιλάου μεθίετο, εἰ μὲν μηδὲ Πλάτωνι ἐπολέμει, ἐφιλοσόφει δήπου ἐμοὶ κριτῇ πλείστου ἀξίως, ἕνεκά γε τῆς εἰρήνης ταύτης. εἰ δʼ οὐκ ἀγνοῶν μὲν ἴσως τὰ Ἀρκεσιλάου, τὰ μέντοι Πλάτωνος ἀγνοῶν, ὡς ἐξ ὧν αὐτῷ ἀντέγραψεν ἐλέγχεται, ὅτι ἐποίησεν ἐναντία καὐτὸς, μήτε ὃν ᾔδει πλήττων, ὅν τε οὐκ ἐχρῆν ἀτιμότατα καὶ αἴσχιστα περιυβρικὼς, καὶ ταῦτα πολὺ κάκιον ἢ προσήκει κυνί.
plēn houtos men ho hǭ epolemei mē machomenos, emacheto hǭ mē polemein ebouleto. ho mentoi Zēnōn kai autos, epeidē tou Arkesilaou methieto, ei men mēde Platōni epolemei, ephilosophei dēpou emoi kritę̄ pleistou axiōs, heneka ge tēs eirēnēs tautēs. ei dʼ ouk agnoōn men isōs ta Arkesilaou, ta mentoi Platōnos agnoōn, hōs ex hōn autǭ antegrapsen elenchetai, hoti epoiēsen enantia kautos, mēte hon ę̄dei plēttōn, hon te ouk echrēn atimotata kai aischista periybrikōs, kai tauta poly kakion ē prosēkei kyni.
But he, not fighting the one he was at war with, fought the one he did not wish to war with. Zeno too, however, when he let Arcesilaus go, if he had not made war on Plato either, would have been philosophizing, in my judgment at least, most worthily, for the sake of this peace. But if, not perhaps ignorant of the views of Arcesilaus but ignorant of Plato’s, as he is shown to be from what he wrote against him, he too did the opposite, not striking the one he knew, and most dishonorably and shamefully insulting the one he should not, and this much worse than befits a dog.
Notes and citation
Summary: Zeno attacked Plato, whom he did not understand, instead of Arcesilaus.
- Numenius, fragment 25. “A dog” alludes to Zeno’s Cynic training.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): ἐπολέμει, λέμει, ἐφιλοσόφει → ἐπολέμει, ἐφιλοσόφει.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.10 (Dindorf 2:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.11Dindorf 2:270–271
πλὴν διέδειξέ γε μὴν μεγαλοφροσύνῃ ἀποσχόμενος τοῦ Ἀρκεσιλάου. ἤτοι γὰρ ἀγνοίᾳ τῶν ἐκείνου, ἢ δέει τῶν Στωϊκῶν, πολέμοιο μέγα στόμα πευκεδανοῖο ἀπετρέψατο ἄλλῃ εἰς Πλάτωνα. ἀλλὰ καὶ περὶ μὲν τῶν Ζήνωνι εἰς Πλάτωνα καλῶς τε καὶ αἰδημόνως οὐδαμῶς νεωτερισθέντων εἰρήσεταί μοι αὖθίς ποτε, ἐὰν φιλοσοφίας σχολὴν ἀγάγω. μή ποτε μέντοι ἀγάγοιμι σχολὴν τοσαύτην, τούτου γοῦν ἕνεκεν, εἰ μὴ ὑπὸ παιδιᾶς.
plēn diedeixe ge mēn megalophrosynę̄ aposchomenos tou Arkesilaou. ētoi gar agnoią tōn ekeinou, ē deei tōn Stōïkōn, polemoio mega stoma peukedanoio apetrepsato allę̄ eis Platōna. alla kai peri men tōn Zēnōni eis Platōna kalōs te kai aidēmonōs oudamōs neōteristhentōn eirēsetai moi authis pote, ean philosophias scholēn agagō. mē pote mentoi agagoimi scholēn tosautēn, toutou goun heneken, ei mē hypo paidias.
Yet he showed magnanimity in keeping away from Arcesilaus. For either through ignorance of his views, or through fear of the Stoics, he turned the great mouth of bitter war elsewhere, against Plato. But about Zeno’s innovations against Plato, in no way fair or modest, I shall speak again some time, if I have leisure for philosophy. May I never have so much leisure, at least for this, unless for play.
Notes and citation
Summary: Zeno turned his attack from Arcesilaus to Plato.
- Numenius, fragment 25; Homer, Iliad 10.8.
Notes on the original text
- Digital text corrected (OCR slip; line-end hyphen left in the digital text): ἀγά- γοιμι → ἀγάγοιμι; τοότου γοῦν → τούτου γοῦν.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation); Homer, Il. 10.8 (Homer, Iliad; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.11 (Dindorf 2:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.12Dindorf 2:271
τὸν δʼ οὖν Ζήνωνα ὁ Ἀρκεσίλαος ἀντίτεχνον καὶ ἀξιόνικον ὑπάρχοντα θεωρῶν τοὺς παρʼ ἐκείνου ἀποφερομένους λόγους καθῄρει, καὶ οὐδὲν ὤκνει.
ton dʼ oun Zēnōna ho Arkesilaos antitechnon kai axionikon hyparchonta theōrōn tous parʼ ekeinou apopheromenous logous kathę̄rei, kai ouden ōknei.
Arcesilaus, then, seeing Zeno to be a rival craftsman and a worthy opponent, tore down the arguments that came from him, and did not hesitate at all.
Notes and citation
Summary: Arcesilaus tore down Zeno’s arguments.
- Numenius, fragment 25.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.12 (Dindorf 2:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.13Dindorf 2:271
καὶ περὶ μὲν τῶν ἄλλων ἃ ἐμεμάχητο ἐκείνῳ οὔτʼ ἴσως εἰπεῖν ἔχω, εἴτε καὶ εἶχον, οὐδὲν ἔδει νῦν αὐτῶν μνησθῆναι· τὸ δὲ δόγμα τοῦτο αὐτοῦ πρώτου εὑρομένου, καὐτὸ καὶ τὸ ὄνομα βλέπων εὐδοκιμοῦν ἐν ταῖς Ἀθήναις, τὴν καταληπτικὴν φαντασίαν, πάσῃ μηχανῇ ἐχρῆτο ἐπʼ αὐτήν. ὁ δʼ ἐν τῷ ἀσθενεστέρῳ ὢν, ἡσυχίαν ἄγων, οὐ δυνάμενος ἀδικεῖσθαι, Ἀρκεσιλάου μὲν ἀφίετο, πολλὰ ἂν εἰπεῖν ἔχων, ἀλλʼ οὐκ ἤθελε, τάχα δὲ μᾶλλον ἄλλως, πρὸς δὲ τὸν οὐκέτι ἐν ζῶσιν ὄντα Πλάτωνα ἐσκιαμάχει, καὶ τὴν ἀπὸ ἁμάξης πομπείαν πᾶσαν κατεθορύβει, λέγων ὡς οὔτʼ ἂν τοῦ Πλάτωνος ἀμυνομένου, ὑπερδικεῖν τε αὐτοῦ ἄλλῳ οὐδενὶ μέλον· εἴτε μελήσειεν Ἀρκεσιλάῳ, αὐτός γε κερδανεῖν ᾤετο ἀποτρεψάμενος ἀφʼ ἑαυτοῦ τὸν Ἀρκεσίλαον. τοῦτο δὲ ᾔδη καὶ Ἀγαθοκλέα τὸν Συρακόσιον ποιήσαντα τὸ σόφισμα ἐπὶ τοὺς Καρχηδονίους.
kai peri men tōn allōn ha ememachēto ekeinǭ outʼ isōs eipein echō, eite kai eichon, ouden edei nyn autōn mnēsthēnai; to de dogma touto autou prōtou heuromenou, kauto kai to onoma blepōn eudokimoun en tais Athēnais, tēn katalēptikēn phantasian, pasę̄ mēchanę̄ echrēto epʼ autēn. ho dʼ en tǭ asthenesterǭ ōn, hēsychian agōn, ou dynamenos adikeisthai, Arkesilaou men aphieto, polla an eipein echōn, allʼ ouk ēthele, tacha de mallon allōs, pros de ton ouketi en zōsin onta Platōna eskiamachei, kai tēn apo hamaxēs pompeian pasan katethorybei, legōn hōs outʼ an tou Platōnos amynomenou, hyperdikein te autou allǭ oudeni melon; eite melēseien Arkesilaǭ, autos ge kerdanein ǭeto apotrepsamenos aphʼ heautou ton Arkesilaon. touto de ę̄dē kai Agathoklea ton Syrakosion poiēsanta to sophisma epi tous Karchēdonious.
About the other points on which he fought with him I perhaps cannot say, and even if I could, there would be no need to mention them now; but seeing that this doctrine, of which Zeno was the first discoverer, the apprehensive impression, both the thing and its name, was in good repute at Athens, he used every device against it. And Zeno, being in the weaker position, keeping quiet, unable to be wronged, let Arcesilaus alone, though he could have said much, but he did not wish to, or perhaps rather otherwise; but he shadow-boxed against Plato, who was no longer among the living, and threw into confusion all the parade from the wagon, saying that since Plato would not defend himself, and no one else cared to champion him, and even if Arcesilaus should care, he himself would gain by turning Arcesilaus away from himself. He knew that Agathocles of Syracuse had also used this trick against the Carthaginians.
Notes and citation
Summary: Arcesilaus attacked Zeno’s “apprehensive impression”; Zeno attacked the dead Plato instead.
- Numenius, fragment 25. Agathocles carried the war against Carthage to Africa.
Notes on the original text
- Digital text corrected (line-end hyphen left in the digital text): Ἀγα- θοκλέα → Ἀγαθοκλέα.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.13 (Dindorf 2:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
14.6.14Dindorf 2:271–272
οἱ Στωϊκοὶ δὲ ὑπήκουον ἐκπεπληγμένοι. ἡ μοῦσα γὰρ αὐτοῖς οὐδὲ τότε ἦν φιλολόγος οὐδʼ ἐργάτις χαρίτων, ὑφʼ ὧν ὁ Ἀρκεσίλαος τὰ μὲν περικρούων, τὰ δὲ ὑποτέμνων, ἄλλα δʼ ὑποσκελίζων, κατεγλωττίζετο αὐτοὺς καὶ πιθανὸς ἦν. τοιγαροῦν πρὸς οὓς μὲν ἀντέλεγεν ἡττωμένων, ἐν οἷς δὲ λέγων ἦν καταπεπληγμένων, δεδειγμένον πως τοῖς τότε ἀνθρώποις ὑπῆρχε μηδὲν εἷναι μήτʼ οὖν ἔπος, μήτε πάθος, μήτε ἔργον ἓν βραχὺ, μηδὲ ἄχρηστον τοὐναντίον ὀφθῆναί ποτʼ ἂν, εἴ τι μὴ Ἀρκεσιλάῳ δοκεῖ τῷ Πιταναίῳ· τῷ δʼ ἄρα οὐδὲν ἐδόκει οὐδʼ ἀπεφαίνετο οὐδὲν μᾶλλον ἢ ῥηματίσκια ταῦτʼ εἶναι καὶ φόβους.”
hoi Stōïkoi de hypēkouon ekpeplēgmenoi. hē mousa gar autois oude tote ēn philologos oudʼ ergatis charitōn, hyphʼ hōn ho Arkesilaos ta men perikrouōn, ta de hypotemnōn, alla dʼ hyposkelizōn, kateglōttizeto autous kai pithanos ēn. toigaroun pros hous men antelegen hēttōmenōn, en hois de legōn ēn katapeplēgmenōn, dedeigmenon pōs tois tote anthrōpois hypērche mēden heinai mētʼ oun epos, mēte pathos, mēte ergon hen brachy, mēde achrēston tounantion ophthēnai potʼ an, ei ti mē Arkesilaǭ dokei tǭ Pitanaiǭ; tǭ dʼ ara ouden edokei oudʼ apephaineto ouden mallon ē rhēmatiskia tautʼ einai kai phobous.”
The Stoics listened, astounded. For their Muse was not even then a lover of words or a worker of graces, by which Arcesilaus, beating them back on one side, undercutting them on another, tripping them up on another, out-talked them and was persuasive. Therefore, as those whom he contradicted were defeated, and those among whom he spoke were dumbfounded, it seemed somehow proven to the men of that time that there was nothing, whether word, or feeling, or deed, however small, nor would even its opposite, the useless, ever be seen, unless it seemed so to Arcesilaus of Pitane; and to him nothing seemed, and he declared nothing other than that these were little phrases and bugbears.”
Notes and citation
Summary: Arcesilaus’ eloquence overwhelmed the Stoics; for him nothing was certain.
- Numenius, fragment 25.
Notes on the original text
- Digital text corrected (breathing slip in the digital text; broken word and accent slips in the digital text; word broken in the digital text): ὑπο σκελίζων → ὑποσκελίζων; ἔν βραχὺ → ἓν βραχὺ; ᾿Αρκεσι- λάω δοκεῖ → Ἀρκεσιλάῳ δοκεῖ.
Extrabiblical texts: Numenius, fr. 25 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.6.14 (Dindorf 2:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-6-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
Preparation 14, chapter 7
14.7.1Dindorf 2:272
“Περὶ δὲ Λακύδου βούλομαί τι διηγήσασθαι ἡδύ. ἢν μὲν δὴ Λακύδης ὑπογλισχρότερος, καί τινα τρόπον ὁ λεγόμενος οἰκονομικὸς, οὗτος ὁ εὐδοκιμῶν παρὰ τοῖς πολλοῖς, αὐτὸς μὲν ἀνοιγνὺς τὸ ταμεῖον, αὐτὸς δʼ ἀποκλείων. καὶ προῃρεῖτο δὲ ὧν ἐδεῖτο, καὶ ἄλλα τοιαῦτα ἐποίει πάντα διʼ αὐτουργίας, οὔ τί που αὐτάρκειαν ἐπαινῶν, οὐδʼ ἄλλως πενίᾳ χρώμενος, οὐδʼ ἀπορίᾳ δούλων, ᾧ γε ὑπῆρχον δοῦλοι ὁπόσοι γοῦν· τὴν δὲ αἰτίαν ἔξεστιν εἰκάζειν.
“Peri de Lakydou boulomai ti diēgēsasthai hēdy. ēn men dē Lakydēs hypoglischroteros, kai tina tropon ho legomenos oikonomikos, houtos ho eudokimōn para tois pollois, autos men anoignys to tameion, autos dʼ apokleiōn. kai proę̄reito de hōn edeito, kai alla toiauta epoiei panta diʼ autourgias, ou ti pou autarkeian epainōn, oudʼ allōs penią chrōmenos, oudʼ aporią doulōn, hǭ ge hypērchon douloi hoposoi goun; tēn de aitian exestin eikazein.
“About Lacydes I want to tell a pleasant story. Lacydes was rather stingy, and in a way what is called a good manager, this man so well thought of by the many; he himself opened the storeroom and himself locked it. And he chose what he needed, and did all other such things by his own hand, not from any praise of self-sufficiency, nor otherwise from poverty or lack of slaves, since he had slaves, however many; the reason may be guessed.
Notes and citation
Summary: Numenius’ story of Lacydes, the stingy head of the Academy, who kept his own storeroom.
- Numenius, fragment 26 (des Places).
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.1 (Dindorf 2:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-1). (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.
14.7.2Dindorf 2:272
ἐγὼ δὲ ὃ ὑπεσχόμην τὸ ἡδὺ διηγήσομαι. ταμιεύων γὰρ αὐτὸς ἑαυτῷ τὴν μὲν κλεῖδα περιφέρειν ἐφʼ ἑαυτοῦ οὐκ ᾤετο δεῖν, ἀποκλείσας δὲ κατετίθει μὲν ταύτην εἰς τι κοῖλον γραμματεῖον· σημηνάμενος δὲ δακτυλίῳ τὸν μὲν δακτύλιον κατεκύλιε διὰ τοῦ κλείθρου ἔσω εἰς τὸν οἶκον μεθιεὶς, ὥσθʼ ὕστερον ἐπειδὴ πάλιν ἐλθὼν ἀνοίξειε τῇ κλειδὶ δυνησόμενος ἀνελὼν τὸν δακτύλιον, αὖθις μὲν ἀποκλείειν, εἶτα δὲ σημαίνεσθαι, εἶτα δʼ ἀναβάλλειν ὀπίσω πάλιν ἔσω τὸν δακτύλιον διὰ τοῦ κλείθρου.
egō de ho hypeschomēn to hēdy diēgēsomai. tamieuōn gar autos heautǭ tēn men kleida peripherein ephʼ heautou ouk ǭeto dein, apokleisas de katetithei men tautēn eis ti koilon grammateion; sēmēnamenos de daktyliǭ ton men daktylion katekylie dia tou kleithrou esō eis ton oikon methieis, hōsthʼ hysteron epeidē palin elthōn anoixeie tę̄ kleidi dynēsomenos anelōn ton daktylion, authis men apokleiein, eita de sēmainesthai, eita dʼ anaballein opisō palin esō ton daktylion dia tou kleithrou.
I will tell the pleasant story I promised. Keeping his own stores, he did not think he should carry the key about with him, but having locked up he would put it in a hollow writing tablet; and having sealed this with his ring, he rolled the ring in through the keyhole into the room, letting it go; so that later, when he came back and could open with the key, he would take up the ring, lock up again, seal, and then throw the ring back inside through the keyhole.
Notes and citation
Summary: Lacydes sealed his key in a tablet and threw the signet ring inside the storeroom.
- Numenius, fragment 26.
Notes on the original text
- Digital text corrected (word broken in the digital text): δακτυ λίῳ → δακτυλίῳ.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.2 (Dindorf 2:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-2). (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.
14.7.3Dindorf 2:272
τοῦτο οὑν τὸ σοφὸν οἱ δοῦλοι κατανοήσαντες, ἐπειδὴ προίοι Λακύδης εἰς περίπατον ἢ ὅποι ἄλλοσε, καὶ αὐτοὶ ἀνοίξαντες ἂν, κἄπειτα ὡς σφίσιν ἦν θυμὸς, τὸ μὲν φαγόντες, τὰ δʼ ἐμπιόντες, ἄλλα δὲ ἀράμενοι ἐκ περιόδου ταῦτα ἐποίουν, ἀπέκλειον μὲν, ἐσημαίνοντο δὲ, καὶ τὸν δακτύλιον πολλά γε αὐτοῦ καταγελάσαντες εἰς τὸν οἶκον διὰ τοῦ κλείθρου ἠφίεσαν.
touto houn to sophon hoi douloi katanoēsantes, epeidē proioi Lakydēs eis peripaton ē hopoi allose, kai autoi anoixantes an, kapeita hōs sphisin ēn thymos, to men phagontes, ta dʼ empiontes, alla de aramenoi ek periodou tauta epoioun, apekleion men, esēmainonto de, kai ton daktylion polla ge autou katagelasantes eis ton oikon dia tou kleithrou ēphiesan.
Now the slaves, perceiving this clever device, whenever Lacydes went out for a walk or anywhere else, would themselves open up, and then, as they pleased, eat some things, drink others, carry off others; and then they did this in turn: they locked, they sealed, and, laughing at him a great deal, threw the ring through the keyhole into the room.
Notes and citation
Summary: The slaves used the ring to plunder the storeroom and reseal it.
- Numenius, fragment 26.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.3 (Dindorf 2:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-3). (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.
14.7.4Dindorf 2:272–273
ὁ οὖν Λακύδης πλήρη μὲν καταλιπὼν, κενὰ δὲ εὑρισκόμενος τὰ σκεύη, ἀπορῶν τῷ γιγνομένῳ, ἐπειδὴ ἤκουσε φιλοσοφεῖσθαι παρὰ τῷ Ἀρκεσιλάῳ τὴν ἀκαταληψίαν, ᾤετο τοῦτο ἐκεῖνο αὑτῷ συμβαίνειν περὶ τὸ ταμιεῖον. ἀρξάμενός τε ἔνθεν ἐφιλοσόφει παρὰ τῷ Ἀρκεσιλάῳ, μηδὲν μήτε ὁρᾶν μήτε ἀκούειν ἐναργὲς ἢ ὑγιές· καί ποτε ἐπισπασάμενος τῶν προσομιλούντων αὐτῷ τινα εἰς τὴν οἰκίαν ἰσχυρίζετο πρὸς αὐτὸν ὑπερφυῶς, ὡς ἐδόκει, τὴν ἐποχὴν, καὶ ἔφη “τοῦτο μὲν ἀναμφίλεκτον ἐγώ σοι ἔχω φράσαι, αὐτὸς ἀπʼ ἐμαυτοῦ μαθὼν, οὐκ ἄλλου πειραθείς.”
ho oun Lakydēs plērē men katalipōn, kena de heuriskomenos ta skeuē, aporōn tǭ gignomenǭ, epeidē ēkouse philosopheisthai para tǭ Arkesilaǭ tēn akatalēpsian, ǭeto touto ekeino hautǭ symbainein peri to tamieion. arxamenos te enthen ephilosophei para tǭ Arkesilaǭ, mēden mēte horan mēte akouein enarges ē hygies; kai pote epispasamenos tōn prosomilountōn autǭ tina eis tēn oikian ischyrizeto pros auton hyperphyōs, hōs edokei, tēn epochēn, kai ephē “touto men anamphilekton egō soi echō phrasai, autos apʼ emautou mathōn, ouk allou peiratheis.”
So Lacydes, leaving the vessels full and finding them empty, at a loss at what was happening, when he heard that inapprehensibility was taught by Arcesilaus, thought that this was just what was happening to him about the storeroom. Beginning from there, he philosophized with Arcesilaus that one neither sees nor hears anything clear or sound; and once, drawing one of his companions into the house, he maintained to him extraordinarily, as it seemed, suspension of judgment, and said: ‘This I can tell you beyond dispute, having learned it myself from my own experience, not by trying another’s.’
Notes and citation
Summary: Lacydes concluded that nothing can be apprehended from the mystery of his storeroom.
- Numenius, fragment 26.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.4 (Dindorf 2:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-4). (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.
14.7.5Dindorf 2:273
κἄπειτα ἀρξάμενος περιηγεῖτο τὴν ὅλην τοῦ ταμιείου συμβᾶσαν αὐτῷ πάθην. τί οὖν ἂν, εἶπεν, ἔτι Ζήνων λέγοι πρὸς οὕτως ὁμολογουμένην διὰ πάντων φανεράν μοι ἐν τοῖς τοιοῖσδε ἀκαταληψίαν; ὃς γὰρ ἀπέκλεισα μὲν ταῖς ἐμαυτοῦ χερσὶν, αὐτὸς δὲ ἐσημηνάμην, αὐτὸς δὲ ἀφῆκα μὲν εἴσω τὸν δακτύλιον, αὖθις δʼ ἐλθὼν ἀνοίξας τὸν μὲν δακτύλιον ὁρῶ ἔνδον, οὐ μέντοι καὶ τὰ ἄλλα, πῶς οὐ δικαίως ἀπιστούντως τοῖς πράγμασιν ἕξω; οὐ γὰρ τολμήσω εἰπεῖν ἔγωγε ἐλθόντα τινὰ κλέψαι ταῦτα, ὑπάρχοντος ἔνδον τοῦ δακτυλίου.
kapeita arxamenos periēgeito tēn holēn tou tamieiou symbasan autǭ pathēn. ti oun an, eipen, eti Zēnōn legoi pros houtōs homologoumenēn dia pantōn phaneran moi en tois toioisde akatalēpsian? hos gar apekleisa men tais emautou chersin, autos de esēmēnamēn, autos de aphēka men eisō ton daktylion, authis dʼ elthōn anoixas ton men daktylion horō endon, ou mentoi kai ta alla, pōs ou dikaiōs apistountōs tois pragmasin hexō? ou gar tolmēsō eipein egōge elthonta tina klepsai tauta, hyparchontos endon tou daktyliou.
And then he began and related the whole thing that had happened to him about the storeroom. ‘What then,’ he said, ‘could Zeno still say against inapprehensibility so evident to me in all these matters? For I who locked up with my own hands, and sealed it myself, and myself threw the ring inside, and coming back and opening it see the ring inside, but not the other things, how shall I not justly distrust things? For I shall not dare to say that someone came and stole these things while the ring was inside.’
Notes and citation
Summary: Lacydes presents his storeroom as proof against the Stoics.
- Numenius, fragment 26.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.5 (Dindorf 2:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-5). (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.
14.7.6Dindorf 2:273
καὶ ὅς ἀκούων, ἦν γὰρ ὑβριστὴς, ἐκδεξάμενος τὸ πᾶν ὡς ἔσχεν ἀκοῦσαι, μόλις καὶ πρότερον ἑαυτοῦ κρατῶν, ἀπέρρηξε γέλωτα καὶ μάλα πλατὺν, γελῶν τε ἔτι καὶ καγχάζων διήλεγχεν ἅμα αὐτοῦ τὴν κενοδοξίαν. ὥστε ἔκτοτε Λακύδης ἀρξάμενος οὐκέτι μὲν τὸν δακτύλιον ἔσω ἐνέβαλλεν, οὐκέτι δὲ τοῦ ταμιείου ἐχρῆτο ἀκαταληψίᾳ, ἀλλὰ κατελάμβανε τὰ ἀφειμένα, καὶ μάτην ἐπεφιλοσοφήκει.
kai hos akouōn, ēn gar hybristēs, ekdexamenos to pan hōs eschen akousai, molis kai proteron heautou kratōn, aperrēxe gelōta kai mala platyn, gelōn te eti kai kanchazōn diēlenchen hama autou tēn kenodoxian. hōste ektote Lakydēs arxamenos ouketi men ton daktylion esō eneballen, ouketi de tou tamieiou echrēto akatalēpsią, alla katelambane ta apheimena, kai matēn epephilosophēkei.
And the other, hearing it, being an insolent man, taking in the whole as he heard it, scarcely controlling himself even before, burst out in a very broad laugh, and still laughing and guffawing exposed his vanity at the same time. So that from then on Lacydes no longer threw the ring inside, nor made use of the inapprehensibility of the storeroom, but apprehended what had been let go, and had philosophized in vain.
Notes and citation
Summary: A friend laughed at Lacydes and exposed the theft.
- Numenius, fragment 26.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.6 (Dindorf 2:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-6). (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.
14.7.7Dindorf 2:273–274
οὐ μέντοι ἀλλὰ οἴ γε παῖδες φόρτακες ἦσαν, καὶ οὐ θατέρᾳ ληπτοὶ, οἶοι δὲ οὗτοι οἱ κωμῳδικοί τε καὶ Γέται καὶ Δάκοι, κἀκ τῆς Δακικῆς λαλεῖν στωμυλήθρας κατεγλωττισμένοι, ἐπεί τε τοῖς Στωϊκοῖς τὰ σοφίσματα ἤκουσαν, εἴτε καὶ ἄλλως ἐκμαθόντες, εὐθὺ τοῦ τολμήματος ᾔεσαν, καὶ παρελύοντο αὐτοῦ τὴν σφραγῖδα, καὶ τοτὲ μὲν ἑτέραν ἀντʼ ἐκείνης ὑπετίθεσαν, τοτὲ δὲ οὐδὲ ἄλλην, διὰ τὸ οἴεσθαι ἐκείνῳ γε ἀκατάληπτα ἔσεσθαι, καὶ οὕτω καὶ ἄλλως.
ou mentoi alla oi ge paides phortakes ēsan, kai ou thaterą lēptoi, oioi de houtoi hoi kōmǭdikoi te kai Getai kai Dakoi, kak tēs Dakikēs lalein stōmylēthras kateglōttismenoi, epei te tois Stōïkois ta sophismata ēkousan, eite kai allōs ekmathontes, euthy tou tolmēmatos ę̄esan, kai parelyonto autou tēn sphragida, kai tote men heteran antʼ ekeinēs hypetithesan, tote de oude allēn, dia to oiesthai ekeinǭ ge akatalēpta esesthai, kai houtō kai allōs.
Nevertheless the slaves were rogues and not easily caught, like those of comedy, Getae and Dacians, trained to chatter in Dacian babble; when they heard the sophisms from the Stoics, or else learned them otherwise, they went straight to the daring deed and broke his seal, and sometimes put another in its place, sometimes none at all, thinking that to him at least things would be inapprehensible, and so on in other ways.
Notes and citation
Summary: The slaves, learning sophisms, broke the seal and replaced it.
- Numenius, fragment 26.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.7 (Dindorf 2:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-7). (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.
14.7.8Dindorf 2:274
ὁ δὲ εἰσελθὼν ἐσκοπεῖτο· ἀσήμαντον δὲ τὸ γραμματεῖον θεωρῶν, ἢ σεσημασμένον μὲν, σφραγῖδι δʼ ἄλλῃ, ἠγανάκτει· τῶν δὲ σεσημάνθαι λεγόντων, αὐτοῖς γοῦν τὴν σφραγῖδα ὁρᾶσθαι τὴν αὐτοῦ, ἠκριβολογεῖτο ἂν καὶ ἀπεδείκνυε· τῶν δʼ ἡττωμένων τῇ ἀποδείξει καὶ φαμένων εἰ μή τι ἔπεστιν ἡ σφραγὶς αὐτὸν ἴσως ἐπιλελῆσθαι καὶ μὴ σημήνασθαι· καὶ μὴν αὐτός γε ἔφη σημηνάμενος μνημονεύειν, καὶ ἀπεδείκνυε, καὶ περιῄει τῷ λόγῳ, καὶ ἐδεινολογεῖτο πρὸς αὐτοὺς, οἰόμενος παίζεσθαι, καὶ προσώμνυεν.
ho de eiselthōn eskopeito; asēmanton de to grammateion theōrōn, ē sesēmasmenon men, sphragidi dʼ allę̄, ēganaktei; tōn de sesēmanthai legontōn, autois goun tēn sphragida horasthai tēn autou, ēkribologeito an kai apedeiknye; tōn dʼ hēttōmenōn tę̄ apodeixei kai phamenōn ei mē ti epestin hē sphragis auton isōs epilelēsthai kai mē sēmēnasthai; kai mēn autos ge ephē sēmēnamenos mnēmoneuein, kai apedeiknye, kai perię̄ei tǭ logǭ, kai edeinologeito pros autous, oiomenos paizesthai, kai prosōmnyen.
And he would come in and examine: seeing the tablet unsealed, or sealed but with another seal, he would be indignant; and when they said it had been sealed, for they at least saw his own seal, he would argue minutely and demonstrate; and when they were beaten by the demonstration and said that, if the seal were not on it, perhaps he had forgotten and not sealed it, ‘But I,’ he said, ‘remember having sealed it myself,’ and he would demonstrate, and go round in argument, and harangue them, thinking he was being mocked, and swear besides.
Notes and citation
Summary: Lacydes argued with his slaves about whether he had sealed the store.
- Numenius, fragment 26.
Notes on the original text
- Digital text corrected (accent slip in the digital text): καἲ περιῄει → καὶ περιῄει.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.8 (Dindorf 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-8). (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.
14.7.9Dindorf 2:274
οἱ δʼ ὑπολαβόντες τὰς προσβολὰς ἐκείνου αὐτοί γε ᾤοντο ὑπʼ αὐτοῦ παίζεσθαι, ἐπεὶ σοφῷ γε ὄντι δεδόχθαι τῷ Λακύδῃ εἶναι ἀδοξάστῳ ὥστε καὶ ἀμνημονεύτῳ· μνήμην γὰρ εἶναι δόξαν· ἔναγχος γοῦν τοῦ χρόνου ἔφασαν ἀκοῦσαι ταῦτα αὐτοῦ πρὸς τοὺς φίλους.
hoi dʼ hypolabontes tas prosbolas ekeinou autoi ge ǭonto hypʼ autou paizesthai, epei sophǭ ge onti dedochthai tǭ Lakydę̄ einai adoxastǭ hōste kai amnēmoneutǭ; mnēmēn gar einai doxan; enanchos goun tou chronou ephasan akousai tauta autou pros tous philous.
And they, taking up his attacks, thought that they themselves were being mocked by him, since it had been decided by Lacydes, being a wise man, to be without opinion and so also without memory; for memory is an opinion; they said, at any rate, that they had heard him say this to his friends only recently.
Notes and citation
Summary: The slaves turned Lacydes’ doctrine against him: a skeptic has no memory.
- Numenius, fragment 26.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.9 (Dindorf 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-9). (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.
14.7.10Dindorf 2:274
τοῦ δʼ ἀναστρέφοντος αὐτοῖς τὰς ἐπιχειρήσεις καὶ λέγοντος οὐκ Ἀκαδημαϊκὰ, αὐτοὶ φοιτῶντες εἰς Στωϊκῶν τινος τὰ λεκτέα ἑαυτοῖς ἀνεμάνθανον, κἀκεῖθεν ἀρξάμενοι ἀντεσοφίστευον, καὶ ἦσαν ἀντίτεχνοι κλέπται Ἀκαδημαϊκοί· ὁ δὲ Στωϊκοῖς ἐνεκάλει· οἶ παῖδες δὲ τὰ ἐγκλήματα παρέλυον αὐτῷ ὑπὸ ἀκαταληψίας οὐκ ἄνευ τωθασμῶν τινων.
tou dʼ anastrephontos autois tas epicheirēseis kai legontos ouk Akadēmaïka, autoi phoitōntes eis Stōïkōn tinos ta lektea heautois anemanthanon, kakeithen arxamenoi antesophisteuon, kai ēsan antitechnoi kleptai Akadēmaïkoi; ho de Stōïkois enekalei; oi paides de ta enklēmata parelyon autǭ hypo akatalēpsias ouk aneu tōthasmōn tinōn.
And when he turned their attacks back on them and said these were not Academic arguments, they went to some Stoic and learned what they should say, and starting from there they out-sophisticated him, and were Academic thieves practicing a rival craft; and he would accuse the Stoics; and the slaves would undo his accusations by inapprehensibility, not without some jeering.
Notes and citation
Summary: The slaves learned Stoic arguments and beat Lacydes with his own skepticism.
- Numenius, fragment 26.
Notes on the original text
- Digital text corrected (capital letter in the digital text): ἈκαδημαΪκοί → Ἀκαδημαϊκοί.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.10 (Dindorf 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-10). (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.
14.7.11Dindorf 2:274
διατριβαὶ οὖν ἦσαν πάντων ἐκεῖ καὶ λόγοι καὶ ἀντιλογίαι· καὶ ἓν οὐδὲν ἐν τῷ μέσῳ κατελείπετο, οὐκ ἀγγεῖον, οὐ τῶν ἐν ἀγγείῳ τιθεμένων, οὐχ ὅσα εἰς οἰκίας κατασκευὴν ἄλλʼ ἔστι συντελῆ.
diatribai oun ēsan pantōn ekei kai logoi kai antilogiai; kai hen ouden en tǭ mesǭ kateleipeto, ouk angeion, ou tōn en angeiǭ tithemenōn, ouch hosa eis oikias kataskeuēn allʼ esti syntelē.
There were, then, disputations of all of them there, and arguments and counter-arguments; and not a single thing was left in the middle, not a vessel, nor of the things put in a vessel, nor anything else that contributes to the furnishing of a house.
Notes and citation
Summary: The household disputations left nothing in the storeroom.
- Numenius, fragment 26.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.11 (Dindorf 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-11). (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.
14.7.12Dindorf 2:274–275
καὶ ὁ Λακύδης τέως μὲν ἠπόρει, μήτε λυσιτελοῦσαν ἑαυτῷ θεωρῶν τὴν τοῖς ἑαυτοῦ δόγμασι βοήθειαν, εἴτε μὴ ἐξελέγχοι πάντα ἀνατρέψεσθαι ἑαυτῷ δοκῶν, πεσὼν εἰς τἀμήχανον τοὺς γείτονας ἐκεκράγει καὶ τοὺς θεοὺς, καὶ ἰοὺ ἰοὺ, καὶ φεῦ φεῦ, καὶ νὴ τοὺς θεοὺς καὶ νὴ τὰς θεὰς, ἄλλαι τε ὅσαι ἐν ἀπιστίαις δεινολογουμένων εἰσὶν ἄτεχνοι πίστεις, ταῦτα πάντα ἐλέγετο βοῇ καὶ ἀξιοπιστίᾳ.
kai ho Lakydēs teōs men ēporei, mēte lysitelousan heautǭ theōrōn tēn tois heautou dogmasi boētheian, eite mē exelenchoi panta anatrepsesthai heautǭ dokōn, pesōn eis tamēchanon tous geitonas ekekragei kai tous theous, kai iou iou, kai pheu pheu, kai nē tous theous kai nē tas theas, allai te hosai en apistiais deinologoumenōn eisin atechnoi pisteis, tauta panta elegeto boę̄ kai axiopistią.
And Lacydes was for a time at a loss, neither seeing help for himself in his own doctrines as profitable, nor, if he did not refute them, thinking that he would avoid being overturned in everything; falling into helplessness, he cried out to the neighbors and the gods, and ‘Oh! oh!’ and ‘Alas! alas!’ and ‘By the gods!’ and ‘By the goddesses!’ and all the other artless proofs of those who speak vehemently in cases of disbelief: all these were said with shouting and appeals to be believed.
Notes and citation
Summary: Lacydes, helpless, cried out to gods and neighbors.
- Numenius, fragment 26.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.12 (Dindorf 2:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-12). (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.
14.7.13Dindorf 2:275
τελευτῶν δὲ, ἐπεὶ μάχην εἶχεν ἀντιλεγομένην ἐπὶ τῆς οἰκίας, αὐτὸς μὲν ἂν δήπουθεν ἐστωϊκεύετο πρὸς τοὺς παῖδας, τῶν παίδων δὲ τὰ Ἀκαδημαϊκὰ ἰσχυριζομένων, ἵνα μηκέτι πράγματα ἔχοιεν, οἰκουρὸς ἢν φίλος τοῦ ταμιείου προκαθήμενος. οὐδὲν δὲ εἰς οὐδὲν ὠφελῶν, ὑπιδόμενος οἷ τὸ σοφὸν αὐτῷ ἔρχεται, ἀπεκαλύψατο. ἄλλως, ἔφη, ταῦτα, ὦ παῖδες, ἐν ταῖς διατριβαῖς λέγεται ἡμῖν, ἄλλως δὲ ζῶμεν.”
teleutōn de, epei machēn eichen antilegomenēn epi tēs oikias, autos men an dēpouthen estōïkeueto pros tous paidas, tōn paidōn de ta Akadēmaïka ischyrizomenōn, hina mēketi pragmata echoien, oikouros ēn philos tou tamieiou prokathēmenos. ouden de eis ouden ōphelōn, hypidomenos hoi to sophon autǭ erchetai, apekalypsato. allōs, ephē, tauta, ō paides, en tais diatribais legetai hēmin, allōs de zōmen.”
At last, since he had a battle of contradiction in his house, he himself, no doubt, played the Stoic toward the slaves; and as the slaves maintained the Academic positions, so as to have no more trouble he stayed at home as a friend sitting before the storeroom. But gaining nothing at all, suspecting where his wisdom was leading him, he uncovered himself: ‘We say these things one way, slaves,’ he said, ‘in our disputations, but we live another way.’”
Notes and citation
Summary: Lacydes finally admitted that skeptics teach one thing and live another.
- Numenius, fragment 26.
Notes on the original text
- Digital text corrected (diaeresis lost in the digital text): ἐστωικεύετο → ἐστωϊκεύετο.
Extrabiblical texts: Numenius, fr. 26 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.7.13 (Dindorf 2:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-13). (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.
14.7.14Dindorf 2:275
Ταῦτα μὲν καὶ περὶ τοῦ Λακύδου. τούτου δὲ γίνονται ἀκουσταὶ πολλοὶ, ὧν εἷς ἦν διαφανὴς ὁ Κυρηναῖος Ἀρίστιππος. ἐκ πάντων δʼ αὐτοῦ τῶν γνωρίμων τὴν σχολὴν αὐτοῦ διεδέξατο Εὔανδρος καὶ οἶ μετὰ τοῦτον.
Tauta men kai peri tou Lakydou. toutou de ginontai akoustai polloi, hōn heis ēn diaphanēs ho Kyrēnaios Aristippos. ek pantōn dʼ autou tōn gnōrimōn tēn scholēn autou diedexato Euandros kai oi meta touton.
So much about Lacydes. He had many hearers, of whom one distinguished one was Aristippus of Cyrene. Of all his pupils Evander succeeded to his school, and those after him.
Notes and citation
Summary: Lacydes’ successors: Evander and others.
Cite (SBL): Eusebius, Praep. ev. 14.7.14 (Dindorf 2:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-14). (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.
14.7.15Dindorf 2:275
μεθʼ οὓς Καρνεάδης ὑποδεξάμενος τὴν διατριβὴν τρίτην συνεστήσατο Ἀκαδημίαν. λόγων μὲν οὖν ἀγωγῇ ἐχρήσατο ᾗ καὶ ὁ Ἀρκεσίλαος· καὶ γὰρ αὐτὸς ἐπετήδευε τὴν εἰς ἑκάτερα ἐπιχείρησιν, καὶ πάντα ἀνεσκεύαζε τὰ ὑπὸ τῶν ἄλλων λεγόμενα· μόνῳ δʼ ἐν τῷ περὶ τῆς ἐποχῆς λόγῳ πρὸς αὐτὸν διέστη, φὰς ἀδύνατον εἶναι ἄνθρωπον ὄντα περὶ ἁπάντων ἐπέχειν· διαφορὰν δὲ εἶναι ἀδήλου καὶ ἀκαταλήπτου, καὶ πάντα μὲν εἶναι ἀκατάληπτα, οὐ πάντα δὲ ἄδηλα. μετεῖχε δὲ οὗτος καὶ τῶν Στωϊκῶν λόγων, πρὸς οὓς καὶ ἐριστικῶς ἱστάμενος ἐπὶ πλέον ηὐξήθη, τοῦ φαινομένου τοῖς πολλοῖς πιθανοῦ, ἀλλʼ οὐ τῆς ἀληθείας στοχαζόμενος· ὅθεν καὶ πολλὴν παρέσχε τοῖς Στωϊκοῖς ἀηδίαν. γράφει δʼ οὖν καὶ ὁ Νουμήνιος περὶ αὐτοῦ ταῦτα
methʼ hous Karneadēs hypodexamenos tēn diatribēn tritēn synestēsato Akadēmian. logōn men oun agōgę̄ echrēsato hę̄ kai ho Arkesilaos; kai gar autos epetēdeue tēn eis hekatera epicheirēsin, kai panta aneskeuaze ta hypo tōn allōn legomena; monǭ dʼ en tǭ peri tēs epochēs logǭ pros auton diestē, phas adynaton einai anthrōpon onta peri hapantōn epechein; diaphoran de einai adēlou kai akatalēptou, kai panta men einai akatalēpta, ou panta de adēla. meteiche de houtos kai tōn Stōïkōn logōn, pros hous kai eristikōs histamenos epi pleon ēuxēthē, tou phainomenou tois pollois pithanou, allʼ ou tēs alētheias stochazomenos; hothen kai pollēn paresche tois Stōïkois aēdian. graphei dʼ oun kai ho Noumēnios peri autou tauta
After them Carneades took over the school and founded the third Academy. He used the same method of argument as Arcesilaus; for he too practiced arguing on both sides, and demolished everything said by the others; he differed from him only in the argument about suspension of judgment, saying that it is impossible for one who is human to suspend judgment about everything; and that there is a difference between the unclear and the inapprehensible, and that all things are inapprehensible, but not all unclear. He also had a share in the Stoic arguments, standing against which contentiously he grew greater, aiming at what seems probable to the many, not at the truth; from which he caused the Stoics much annoyance. Numenius, then, writes this about him:
Notes and citation
Summary: Carneades founded the Third Academy, distinguishing the inapprehensible from the unclear.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ᾖ καὶ ὁ Ἀρκεσίλαος → ᾗ καὶ ὁ Ἀρκεσίλαος.
Cite (SBL): Eusebius, Praep. ev. 14.7.15 (Dindorf 2:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-7-15). (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.
Preparation 14, chapter 8
14.8.1Dindorf 2:275–276
“Καρνεάδης δὲ ἐκδεξάμενος παρʼ Ἡγησίνου, οὗ χρεὼν φυλάξαι ὅσα ἀκίνητα καὶ ὅσα κεκινημένα ἦν, τούτου μὲν ἠμέλει, εἰς δʼ Ἀρκεσίλαον, εἴτʼ οὖν ἀμείνω εἴτε καὶ φαυλότερα ἦν, ἐπανενεγκὼν διὰ μακροῦ τὴν μάχην ἀνενέαζε.”
“Karneadēs de ekdexamenos parʼ Hēgēsinou, hou chreōn phylaxai hosa akinēta kai hosa kekinēmena ēn, toutou men ēmelei, eis dʼ Arkesilaon, eitʼ oun ameinō eite kai phaulotera ēn, epanenenkōn dia makrou tēn machēn aneneaze.”
“Carneades, having received the school from Hegesinus, neglected him whose doctrines he ought to have guarded, both those left unmoved and those that had been moved, but, referring back to Arcesilaus, whether it was better or worse, he renewed the battle after a long interval.”
Notes and citation
Summary: Numenius: Carneades renewed Arcesilaus’ battle.
- Numenius, fragment 27 (des Places).
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.1 (Dindorf 2:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-1). (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.
14.8.2Dindorf 2:276
Καὶ ἐξῆς ἐπιλέγει “Ἦγε δʼ οὖν καὶ οὗτος καὶ ἀπέφερεν, ἀντιλογίας τε καὶ στροφὰς λεπτολόγους συνέφερε τῇ μάχῃ ποικίλλων, ἐξαρνητικός τε καὶ καταφατικός τε ἦν κἀμφοτέρωθεν ἀντιλογικός· εἴτε που ἔδει τι καὶ θαῦμα ἐχόντων λόγων, ἐξηγείρετο λάβρος οἶον ποταμὸς ῥοώδης, πάντα καταπιμπλὰς τὰ τῇδε καὶ τἀκεῖθι, καὶ εἰσέπιπτε καὶ συνέσυρε τοὺς ἀκούοντας διὰ θορύβου.
Kai exēs epilegei “Ēge dʼ oun kai houtos kai apepheren, antilogias te kai strophas leptologous synephere tę̄ machę̄ poikillōn, exarnētikos te kai kataphatikos te ēn kamphoterōthen antilogikos; eite pou edei ti kai thauma echontōn logōn, exēgeireto labros oion potamos rhoōdēs, panta katapimplas ta tę̄de kai takeithi, kai eisepipte kai synesyre tous akouontas dia thorybou.
And next he adds: “He too, then, carried off and brought away, and brought together contradictions and subtle twists, embroidering the battle; he was given to denial and affirmation and to contradiction on both sides; and if anywhere there was need of arguments with something wonderful in them, he rose up violent like a rushing river, flooding everything here and there, and fell upon his hearers and swept them along with a roar.
Notes and citation
Summary: Carneades swept his hearers away like a flooding river.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.2 (Dindorf 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-2). (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.
14.8.3Dindorf 2:276
τοιγαροῦν ἀπάγων τοὺς ἄλλους αὐτὸς ἔμενεν ἀνεξαπάτητος, ὃ μὴ προσῆν τῷ Ἀρκεσιλάῳ. ἐκεῖνος γὰρ περιερχόμενος τῇ φαρμάξει τοὺς συγκορυβαντιῶντας ἔλαθεν ἑαυτὸν πρῶτον ἐξηπατηκὼς μὴ ἠσθῆσθαι, πεπεῖσθαι δʼ ἀληθῆ εἶναι ἃ λέγει διὰ τῆς ἁπαξαπάντων ἀναιρέσεως χρημάτων.
toigaroun apagōn tous allous autos emenen anexapatētos, ho mē prosēn tǭ Arkesilaǭ. ekeinos gar perierchomenos tę̄ pharmaxei tous synkorybantiōntas elathen heauton prōton exēpatēkōs mē ēsthēsthai, pepeisthai dʼ alēthē einai ha legei dia tēs hapaxapantōn anaireseōs chrēmatōn.
So, leading others away, he himself remained undeceived, which was not the case with Arcesilaus. For he, going round with his sorcery, deceived his fellow revelers, but first, without noticing it, deceived himself, persuaded that what he said was true by the doing away with absolutely everything.
Notes and citation
Summary: Carneades, unlike Arcesilaus, was not deceived by his own arguments.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.3 (Dindorf 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-3). (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.
14.8.4Dindorf 2:276
κακὸν δὲ ἦν ἂν κακῷ ἐπανακείμενον, ὁ Καρνεάδης τῷ Ἀρκεσιλάῳ, μὴ χαλάσας τι σμικρὸν, ὑφʼ οὗ οὐκ ἄπρακτοι ἔμελλον ἔσεσθαι, κατὰ τὰς ἀπὸ τοῦ πιθανοῦ λεγομένας αὐτῷ θετικάς τε καὶ ἀρνητικὰς φαντασίας, τοῦ εἶναι τόδε τι ζῷον ἢ μὴ ζῷον εἶναι.
kakon de ēn an kakǭ epanakeimenon, ho Karneadēs tǭ Arkesilaǭ, mē chalasas ti smikron, hyphʼ hou ouk apraktoi emellon esesthai, kata tas apo tou pithanou legomenas autǭ thetikas te kai arnētikas phantasias, tou einai tode ti zǭon ē mē zǭon einai.
It would have been evil on top of evil, Carneades on Arcesilaus, had he not relaxed a little, by which they were not going to be inactive, according to the affirmative and negative impressions he spoke of as derived from the probable, that this is a living being or is not a living being.
Notes and citation
Summary: Carneades allowed probable impressions so that life could be lived.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.4 (Dindorf 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-4). (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.
14.8.5Dindorf 2:276
τοῦτο οὖν ὑπανεὶς, ὥσπερ οἷ ἀναχάζοντες θῆρες βιαιότερον καὶ μᾶλλον ἑαυτοὺς ἱεῖσιν εἰς τὰς αἰχμὰς, καὐτὸς ἐνδοὺς δυνατώτερον ἐπελθεῖν. ἐπεί τε ὑποσταίη τε καὶ εὖ τύχοι, τηνικαῦτα ἤδη καὶ οὗ προυδέδεκτο ἑκὼν ἠμέλει καὶ οὐκ ἐμέμνητο.
touto oun hypaneis, hōsper hoi anachazontes thēres biaioteron kai mallon heautous hieisin eis tas aichmas, kautos endous dynatōteron epelthein. epei te hypostaiē te kai eu tychoi, tēnikauta ēdē kai hou proudedekto hekōn ēmelei kai ouk ememnēto.
Relaxing this, then, as beasts that draw back rush more violently onto the spears, so he too, by giving way, attacked more powerfully. And when he had made a stand and succeeded, then he willingly neglected and did not remember what he had granted before.
Notes and citation
Summary: Carneades gave ground only to attack more strongly.
- Numenius, fragment 27.
Notes on the original text
- Digital text corrected (accent slip in the digital text): εἰς τἀς αἰχμὰς → εἰς τὰς αἰχμὰς; οὑ προυδέδεκτο → οὗ προυδέδεκτο.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.5 (Dindorf 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-5). (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.
14.8.6Dindorf 2:276–277
τὸ γὰρ ἀληθές τε καὶ τὸ ψεῦδος ἐν τοῖς πράγμασιν ἐνεῖναι συγχωρῶν, ὥσπερ ξυνεργαζόμενος τῆς ζητήσεως τρόπῳ, παλαιστοῦ δεινοῦ λαβὴν δοὺς περιεγίγνετο ἔνθεν. κατὰ γὰρ τὴν τοῦ πιθανοῦ ῥοπὴν ἑκάτερον παρασχὼν οὐδέτερον εἶπε βεβαίως καταλαμβάνεσθαι. ἢν γοῦν λῃστὴς καὶ γόης σοφώτερος.
to gar alēthes te kai to pseudos en tois pragmasin eneinai synchōrōn, hōsper xynergazomenos tēs zētēseōs tropǭ, palaistou deinou labēn dous periegigneto enthen. kata gar tēn tou pithanou rhopēn hekateron paraschōn oudeteron eipe bebaiōs katalambanesthai. ēn goun lę̄stēs kai goēs sophōteros.
For granting that the true and the false are in things, as if cooperating in the manner of inquiry, giving a hold like a clever wrestler, he won from there. For, presenting each according to the leaning of probability, he said that neither is firmly apprehended. He was, at any rate, a robber and juggler cleverer still.
Notes and citation
Summary: Carneades conceded true and false but denied either could be firmly grasped.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.6 (Dindorf 2:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-6). (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.
14.8.7Dindorf 2:277
παραλαβὼν γὰρ ἀληθεῖ μὲν ὅμοιον ψεῦδος, καταληπτικῇ δὲ φαντασίᾳ καταληπτὸν ὅμοιον, καὶ ἀγαγὼν εἰς τὰς ἴσας, οὐκ εἴασεν οὔτε τὸ ἀληθὲς εἷναι οὔτε τὸ ψεῦδος, ἢ οὐ μᾶλλον τὸ ἕτερον τοῦ ἑτέρου, ἢ μᾶλλον ἀπὸ τοῦ πιθανοῦ.
paralabōn gar alēthei men homoion pseudos, katalēptikę̄ de phantasią katalēpton homoion, kai agagōn eis tas isas, ouk eiasen oute to alēthes heinai oute to pseudos, ē ou mallon to heteron tou heterou, ē mallon apo tou pithanou.
For, taking a falsehood like the truth, and an apprehensible thing like the apprehensive impression, and bringing them to equality, he allowed neither the true nor the false to be, or the one no more than the other, or the more by probability.
Notes and citation
Summary: He made true and false, apprehensible and inapprehensible, indistinguishable.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.7 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-7). (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.
14.8.8Dindorf 2:277
ἢν οὖν ὀνείρατα ἀντὶ ὀνειράτων, διὰ τὸ ὁμοίας φαντασίας ἀληθέσιν εἶναι τὰς ψευδεῖς, ὡς ἀπὸ ὠοῦ κηρίνου πρὸς τὸ ἀληθινὸν ὠόν.
ēn oun oneirata anti oneiratōn, dia to homoias phantasias alēthesin einai tas pseudeis, hōs apo ōou kērinou pros to alēthinon ōon.
It was, then, dreams in place of dreams, because false impressions are like true ones, as a wax egg is to the real egg.
Notes and citation
Summary: False impressions are like true ones as a wax egg is like a real egg.
- Numenius, fragment 27.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): ἀληθινὸν θινὸν ὠόν → ἀληθινὸν ὠόν.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.8 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-8). (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.
14.8.9Dindorf 2:277
συνέβαινεν οὖν τὰ κακὰ καὶ πλείω. καὶ μέντοι λέγων ὁ Καρνεάδης ἐψυχαγώγει καὶ ἠνδραποδίζετο. ἦν δὲ κλέπτων μὲν ἀφανὴς, φαινόμενος δὲ λῃστὴς, αἱρῶν καὶ δόλῳ καὶ βίᾳ τοὺς καὶ πάνυ σφόδρα παρεσκευασμένους.
synebainen oun ta kaka kai pleiō. kai mentoi legōn ho Karneadēs epsychagōgei kai ēndrapodizeto. ēn de kleptōn men aphanēs, phainomenos de lę̄stēs, hairōn kai dolǭ kai bią tous kai pany sphodra pareskeuasmenous.
So the evils happened, and more of them. And indeed Carneades, when he spoke, beguiled souls and enslaved them. He was a thief unseen, but a robber openly, taking by both guile and force even those very well prepared.
Notes and citation
Summary: Carneades captivated and enslaved his hearers.
- Numenius, fragment 27.
Notes on the original text
- Digital text corrected (OCR slip): ἠνδραποδίξετο → ἠνδραποδίζετο.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.9 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-9). (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.
14.8.10Dindorf 2:277
πάσα γοῦν Καρνεάδου διάνοια ἐνίκα καὶ οὐδεμία ἡτισοῦν ἄλλως, ἐπεὶ καὶ οἶς προσεπολέμει ἦσαν εἰπεῖν ἀδυνατώτεροι.
pasa goun Karneadou dianoia enika kai oudemia hētisoun allōs, epei kai ois prosepolemei ēsan eipein adynatōteroi.
Every thought of Carneades, at any rate, prevailed, and no other at all, since those he fought against were less able to speak.
Notes and citation
Summary: Carneades always won, his opponents being weaker speakers.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.10 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-10). (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.
14.8.11Dindorf 2:277
Ἀντίπατρος γοῦν ὁ κατʼ αὐτὸν γενόμενος ἔμελλε μὲν ἀγωνιᾶν τι γράφειν, πρὸς δʼ οὖν τοὺς ἀπὸ Καρνεάδου καθʼ ἡμέραν ἀποφερομένους λόγους οὔποτε ἐδημοσίευσεν, οὐκ ἐν ταῖς διατριβαῖς, οὐκ ἐν τοῖς περιπάτοις, οὐδὲ εἶπεν, οὐδὲ ἐφθέγξατο, οὐδʼ ἤκουσέ τις αὐτοῦ, φασὶν, οὐδὲ γρῦ· ἀντιγραφὰς δὲ ἐπανετείνετο καὶ γωνίαν λαβὼν βιβλία κατέλιπε γράψας τοῖς ὕστερον, οὔτε νῦν δυνάμενα, καὶ τότε ἦν ἀδυνατώτερα πρὸς οὕτως ἄνδρα ὑπέρμεγαν φανέντα καὶ καταδόξαντα εἶναι τοῖς τότε ἀνθρώποις τὸν Καρνεάδην.
Antipatros goun ho katʼ auton genomenos emelle men agōnian ti graphein, pros dʼ oun tous apo Karneadou kathʼ hēmeran apopheromenous logous oupote edēmosieusen, ouk en tais diatribais, ouk en tois peripatois, oude eipen, oude ephthenxato, oudʼ ēkouse tis autou, phasin, oude gry; antigraphas de epaneteineto kai gōnian labōn biblia katelipe grapsas tois hysteron, oute nyn dynamena, kai tote ēn adynatōtera pros houtōs andra hypermegan phanenta kai katadoxanta einai tois tote anthrōpois ton Karneadēn.
Antipater, at least, who lived in his time, was going to write something in contest, but against the arguments carried off daily from Carneades he never published anything, not in the lecture rooms, nor in the walks; he neither spoke nor uttered a sound, nor did anyone hear from him, they say, so much as a grunt; but he threatened written replies, and taking a corner he left books written for those after him, which are powerless now and were more powerless then against a man who appeared so very great and was reputed so by the men of that time, Carneades.
Notes and citation
Summary: The Stoic Antipater never dared answer Carneades openly, only in books.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.11 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-11). (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.
14.8.12Dindorf 2:277
ὅμως δὲ, καίτοι καὐτὸς ὑπὸ τῆς Στωϊκῆς φιλονεικίας εἰς τὸ φανερὸν κυκῶν, πρός γε τοὺς ἑαυτοῦ ἑταίρους διʼ ἀπορρήτων ὡμολόγει τε καὶ ἠλήθευε καὶ ἀπεφαίνετο ἃ κἂν ἄλλος τῶν ἀπιτυχόντων.”
homōs de, kaitoi kautos hypo tēs Stōïkēs philoneikias eis to phaneron kykōn, pros ge tous heautou hetairous diʼ aporrētōn hōmologei te kai ēlētheue kai apephaineto ha kan allos tōn apitychontōn.”
Yet nevertheless, though he too stirred things up in public out of Stoic rivalry, to his own companions in secret he agreed and spoke the truth and declared what any ordinary person would.”
Notes and citation
Summary: In private Carneades admitted the plain truth.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.12 (Dindorf 2:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-12). (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.
14.8.13Dindorf 2:277–278
Εἶτα ἑξῆς φησι “Καρνεάδου δὲ γίνεται γνώριμος Μέντωρ μὲν πρῶτον, οὐ μὴν διάδοχος· ἀλλʼ ἔτι ζῶν Καρνεάδης ἐπὶ παλλακῇ μοιχὸν εὑρὼν, οὐχ ὑπὸ πιθανῆς φαντασίας, οὐδʼ ὡς μὴ κατειληφὼς, ὡς δὲ μάλιστα πιστεύων τῇ ὄψει καὶ καταλαβὼν παρῃτήσατο τῆς διατριβῆς. ὁ δὲ ἀποστὰς ἀντεσοφίστευε καὶ ἀντίτεχνος ἦν, ἐλέγχων αὐτοῦ τὴν ἐν τοῖς λόγοις ἀκαταληψίαν.”
Eita hexēs phēsi “Karneadou de ginetai gnōrimos Mentōr men prōton, ou mēn diadochos; allʼ eti zōn Karneadēs epi pallakę̄ moichon heurōn, ouch hypo pithanēs phantasias, oudʼ hōs mē kateilēphōs, hōs de malista pisteuōn tę̄ opsei kai katalabōn parę̄tēsato tēs diatribēs. ho de apostas antesophisteue kai antitechnos ēn, elenchōn autou tēn en tois logois akatalēpsian.”
Then next he says: “Carneades’ pupil was first Mentor, not, however, his successor; but Carneades, while still alive, finding him an adulterer with his concubine, not by a probable impression, nor as one who had not apprehended, but trusting his sight above all and having apprehended, dismissed him from the school. And he, having withdrawn, out-sophisticated him and was a rival craftsman, refuting his inapprehensibility in arguments.”
Notes and citation
Summary: Carneades expelled Mentor for adultery, trusting his own eyes against his doctrine.
- Numenius, fragment 27.
Notes on the original text
- Digital text corrected (accent and quotation mark slips in the digital text): ἀκαταληψιαν.“ → ἀκαταληψίαν.”.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.13 (Dindorf 2:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-13). (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.
14.8.14Dindorf 2:278
Καὶ πάλιν ἐπιφέρει λέγων “Ὁ δὲ Καρνεάδης, οἷον ἀντεστραμμένα φιλοσοφῶν, τοῖς ψεύσμασιν ἐκαλλωπίζετο καὶ ὑπʼ αὐτοῖς τὰ ἀληθῆ ἠφάνιζε. παραπετάσμασιν οὖν ἐχρῆτο τοῖς ψεύσμασι, καὶ ἠλήθευεν ἔνδον λανθάνων καπηλικώτερον. ἔπασχεν οὖν πάθημα ὀσπρίων, ὧν τὰ μὲν κενὰ ἐπιπολάζει τε τῷ ὕδατι καὶ ὑπερέχει, τὰ χρηστὰ δὲ αὐτῶν ἐστι κάτω καὶ ἐν ἀφανεῖ.”
Kai palin epipherei legōn “Ho de Karneadēs, hoion antestrammena philosophōn, tois pseusmasin ekallōpizeto kai hypʼ autois ta alēthē ēphanize. parapetasmasin oun echrēto tois pseusmasi, kai ēlētheuen endon lanthanōn kapēlikōteron. epaschen oun pathēma ospriōn, hōn ta men kena epipolazei te tǭ hydati kai hyperechei, ta chrēsta de autōn esti katō kai en aphanei.”
And again he goes on to say: “But Carneades, philosophizing as it were inside out, adorned himself with falsehoods and hid the truths under them. He used the falsehoods, then, as screens, and spoke the truth within, hidden, more like a huckster. He suffered, then, the fate of pulses, of which the empty ones float on the water and stay on top, while the good ones are below and out of sight.”
Notes and citation
Summary: Carneades hid the truth under falsehoods, like good beans sinking beneath the empty ones.
- Numenius, fragment 27.
Extrabiblical texts: Numenius, fr. 27 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.8.14 (Dindorf 2:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-14). (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.
14.8.15Dindorf 2:278
Ταῦτα καὶ περὶ Καρνεάδου λέγεται. διάδοχος δʼ αὐτοῦ τῆς διατριβῆς καθίσταται Κλειτόμαχος, μεθʼ ὃν Φίλων, οὗ πέρι ὁ Νουμήνιος μνημονεύει ταῦτα
Tauta kai peri Karneadou legetai. diadochos dʼ autou tēs diatribēs kathistatai Kleitomachos, methʼ hon Philōn, hou peri ho Noumēnios mnēmoneuei tauta
This too is said about Carneades. Clitomachus becomes his successor in the school, and after him Philo, of whom Numenius makes this mention:
Notes and citation
Summary: Clitomachus and then Philo succeeded Carneades.
Notes on the original text
- Digital text corrected (accent slips in the digital text): μνημονευει ταύτα → μνημονεύει ταῦτα.
Cite (SBL): Eusebius, Praep. ev. 14.8.15 (Dindorf 2:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-8-15). (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.
Preparation 14, chapter 9
14.9.1Dindorf 2:278
“Ὁ δὲ Φίλων ἄρα οὗτος μὲν ἐκδεξάμενος τὴν διατριβὴν ὑπὸ χαρμονῆς ἐξεπέπληκτο, καὶ χάριν ἀποδιδοὺς ἐθεράπευε, καὶ τὰ δεδογμένα τῷ Κλειτομάχῳ ηὖξε, καὶ τοῖς Στωϊκοῖς ἐκορύσσετο νώροπι χαλκῷ.
“Ho de Philōn ara houtos men ekdexamenos tēn diatribēn hypo charmonēs exepeplēkto, kai charin apodidous etherapeue, kai ta dedogmena tǭ Kleitomachǭ ēuxe, kai tois Stōïkois ekorysseto nōropi chalkǭ.
“This Philo, having taken over the school, was overwhelmed with joy, and paying his gratitude he served it, and increased the doctrines of Clitomachus, and armed himself against the Stoics ‘with gleaming bronze.’
Notes and citation
Summary: Numenius: Philo of Larissa at first championed Clitomachus’ views against the Stoics.
- Numenius, fragment 28 (des Places); “with gleaming bronze” is a Homeric phrase (e.g. Iliad 2.578).
Extrabiblical texts: Numenius, fr. 28 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.9.1 (Dindorf 2:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-1). (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.
14.9.2Dindorf 2:278
ὡς δὲ προϊόντος μὲν τοῦ χρόνου, ἐξιτήλου δʼ ὑπὸ συνηθείας οὔσης αὐτῶν τῆς ἐποχῆς, οὐδὲν μὲν κατὰ τὰ αὐτὰ ἑαυτῷ ἐνόει, ἡ δὲ τῶν παθημάτων αὐτὸν ἀνέστρεφεν ἐνάργειά τε καὶ ὁμολογία. πολλὴν δῆτʼ ἔχων ἤδη τὴν διαίσθησιν ὑπερεπεθύμει, εὖ οἶσθʼ ὅτι, τῶν ἐλεγξόντων τυχεῖν, ἵνα μὴ ἐδόκει μετὰ νῶτα βαλὼν αὐτὸς ἑκὼν φεύγειν.
hōs de proïontos men tou chronou, exitēlou dʼ hypo synētheias ousēs autōn tēs epochēs, ouden men kata ta auta heautǭ enoei, hē de tōn pathēmatōn auton anestrephen enargeia te kai homologia. pollēn dētʼ echōn ēdē tēn diaisthēsin hyperepethymei, eu oisthʼ hoti, tōn elenxontōn tychein, hina mē edokei meta nōta balōn autos hekōn pheugein.
But as time went on, and their suspension of judgment had grown faint through habit, he no longer thought the same as himself in anything, but the clearness and agreement of his experiences turned him round. Having by now, then, great discernment, he longed exceedingly, you may be sure, to meet with those who would refute him, so that he might not seem to turn his back and flee of his own accord.
Notes and citation
Summary: Philo later abandoned suspension of judgment under the evidence of experience.
- Numenius, fragment 28.
Notes on the original text
- Digital text corrected (stray mark in the digital text): προἰ· όντος → προϊόντος.
Extrabiblical texts: Numenius, fr. 28 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.9.2 (Dindorf 2:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-2). (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.
14.9.3Dindorf 2:278–279
Φίλωνος δὲ γίνεται ἀκουστὴς Ἀντίοχος, ἑτέρας ἄρξας Ἀκαδημίας. Μνησάρχῳ γοῦν τῷ Στωϊκῷ σχολάσας ἐναντία Φίλωνι τῷ καθηγητῇ ἐφρόνησε, μυρία τε ξένα προσῆψε τῇ Ἀκαδημίᾳ.᾿
Philōnos de ginetai akoustēs Antiochos, heteras arxas Akadēmias. Mnēsarchǭ goun tǭ Stōïkǭ scholasas enantia Philōni tǭ kathēgētę̄ ephronēse, myria te xena prosēpse tę̄ Akadēmią.᾿
Antiochus became a hearer of Philo, who began another Academy. Having studied under Mnesarchus the Stoic, he took the opposite view to Philo his teacher, and attached countless strange things to the Academy.”
Notes and citation
Summary: Antiochus, influenced by the Stoics, founded yet another Academy.
- Numenius, fragment 28.
Extrabiblical texts: Numenius, fr. 28 (Numenius of Apamea; quotation)
Cite (SBL): Eusebius, Praep. ev. 14.9.3 (Dindorf 2:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-3). (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.
14.9.4Dindorf 2:279
Ταῦτα καὶ παραπλήσια τούτοις μυρία τῆς Πλάτωνος περὶ διαδοχῆς μνημονεύεται. ὥρα δʼ οὖν ἄνωθεν τὸν λόγον ἀναλαβόντας τῶν φυσικῶν φιλοσόφων τὰς ψευδοδοξίας ὁμοῦ καὶ ἀντιδοξίας ἐπισκέψασθαι, οἱ τὴν πολλὴν γῆν πλανηθέντες, καὶ τὴν τοῦ ἀληθοῦς εὕρεσιν περὶ πλείστου πεποιημένοι, ταῖς τε τῶν παλαιῶν ἁπάντων δόξαις καθωμιληκότες, καὶ τἀκριβὲς τῆς παρὰ πᾶσι Φοίνιξί τε καὶ Αἰγυπτίοις αὐτοῖς τε Ἕλλησι πολὺ πρότερον θεολογίας ἐξηκριβωκότες, τίνα τῶν πόνων τὸν καρπὸν εὕροντο παρʼ αὐτῶν ἄξιον ἀκοῦσαι, ὡς ἂν μάθοιμεν εἴ τι θεοπρεπὲς εἰς αὐτοὺς παρὰ τῶν πρεσβυτέρων κατῆλθεν.
Tauta kai paraplēsia toutois myria tēs Platōnos peri diadochēs mnēmoneuetai. hōra dʼ oun anōthen ton logon analabontas tōn physikōn philosophōn tas pseudodoxias homou kai antidoxias episkepsasthai, hoi tēn pollēn gēn planēthentes, kai tēn tou alēthous heuresin peri pleistou pepoiēmenoi, tais te tōn palaiōn hapantōn doxais kathōmilēkotes, kai takribes tēs para pasi Phoinixi te kai Aigyptiois autois te Hellēsi poly proteron theologias exēkribōkotes, tina tōn ponōn ton karpon heuronto parʼ autōn axion akousai, hōs an mathoimen ei ti theoprepes eis autous para tōn presbyterōn katēlthen.
These and countless similar things are recorded about the succession of Plato. It is time, then, taking up the argument again from the beginning, to examine the false opinions and contrary opinions of the natural philosophers, who wandered over much of the earth, and made the discovery of the truth their chief concern, and associated with the opinions of all the ancients, and had made a precise study of the theology of all the Phoenicians and Egyptians and of the Greeks themselves long before; what fruit of their labors they found worth hearing from them, so that we may learn whether anything worthy of God came down to them from their elders.
Notes and citation
Summary: Eusebius turns to the natural philosophers, to see whether they learned anything worthy of God from the ancient theologies.
Cite (SBL): Eusebius, Praep. ev. 14.9.4 (Dindorf 2:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-4). (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.
14.9.5Dindorf 2:279
ἐκράτει μὲν γὰρ πρότερον ἐκ παλαιοῦ αἰῶνος παρὰ τοῖς ἔθνεσιν ἡ πολύθεος δεισιδαιμονία, νεῴ τε καὶ ἱερὰ καὶ μυστήρια τῶν θεῶν κατὰ πόλεις καὶ χώρας συνήθως παρὰ πᾶσιν ἐφυλάττοντο. οὐ δὴ οὖν οὐδὲ φιλοσοφίας ἀνθρωπίνης ἦν χρεία, εἰ δὴ τὸ τῆς θεοσοφίας προειλήφει· οὐδʼ ἦν τις ἀνάγκη καινοτομεῖν τοὺς σοφοὺς, εἰ δὴ τὰ τῶν προγόνων αὐτοῖς εὖ ἔχοντα ἦν, ἀλλʼ οὐδὲ στασιάζειν καὶ διαφέρεσθαι τοὺς γενναίους φιλοσόφους, εἰ δὴ σύμφωνος καὶ ἀληθὴς ἡ πάτριος αὐτοῖς περὶ θεῶν δόξα τυγχάνειν δεδοκίμαστο.
ekratei men gar proteron ek palaiou aiōnos para tois ethnesin hē polytheos deisidaimonia, neǭ te kai hiera kai mystēria tōn theōn kata poleis kai chōras synēthōs para pasin ephylattonto. ou dē oun oude philosophias anthrōpinēs ēn chreia, ei dē to tēs theosophias proeilēphei; oudʼ ēn tis anankē kainotomein tous sophous, ei dē ta tōn progonōn autois eu echonta ēn, allʼ oude stasiazein kai diapheresthai tous gennaious philosophous, ei dē symphōnos kai alēthēs hē patrios autois peri theōn doxa tynchanein dedokimasto.
For formerly, from an ancient age, polytheistic superstition prevailed among the nations, and temples and shrines and mysteries of the gods were kept by custom among all, city by city and land by land. There was, then, no need of human philosophy, if the wisdom about God had already been grasped; nor was there any need for the wise to innovate, if the teachings of their ancestors were sound; nor for the noble philosophers to quarrel and disagree, if the ancestral opinion about the gods had been proved to be consistent and true.
Notes and citation
Summary: If the ancestral religion had been true, philosophy would have been unnecessary.
Cite (SBL): Eusebius, Praep. ev. 14.9.5 (Dindorf 2:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-5). (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.
14.9.6Dindorf 2:279
τί δὲ ἔδει πολεμεῖν ἀλλήλοις καὶ μάχεσθαι, ἢ τὴν μακρὰν ὁδὸν ἄνω καὶ κάτω περιτρέχειν πλανᾶσθαί τε καὶ τὰ βαρβάρων ὑποσυλᾶν, οἴκοι δέον μένοντας παρὰ θεῶν ἐκμανθάνειν, εἰ δή τινες ἦσαν θεοὶ, ἢ παρὰ τῶν θεολόγων ἀνδρῶν τοὺς ἀληθεῖς καὶ ἀδιαπτώτους περὶ τῶν ἐπιζητουμένων ἐν φιλοσοφίᾳ λόγους, περὶ ὧν μυρία ὅσα μοχθήσαντες διηνέχθησαν, μακρῷ τῆς τἀληθοῦς εὑρέσεως ἀφυστερήσαντες;
ti de edei polemein allēlois kai machesthai, ē tēn makran hodon anō kai katō peritrechein planasthai te kai ta barbarōn hyposylan, oikoi deon menontas para theōn ekmanthanein, ei dē tines ēsan theoi, ē para tōn theologōn andrōn tous alētheis kai adiaptōtous peri tōn epizētoumenōn en philosophią logous, peri hōn myria hosa mochthēsantes diēnechthēsan, makrǭ tēs talēthous heureseōs aphysterēsantes?
Why need they make war on one another and fight, or run up and down the long road and wander and rob the barbarians, when they should have stayed at home and learned from the gods, if there were any gods, or from the theologians, the true and unerring accounts of the questions sought in philosophy, about which, after countless labors, they disagreed, falling far short of the discovery of the truth?
Notes and citation
Summary: The philosophers’ wanderings and quarrels show that the ancestral religion did not give them truth.
Notes on the original text
- Digital text corrected (accent slip in the digital text): ἀδιαπτὡτους → ἀδιαπτώτους.
Cite (SBL): Eusebius, Praep. ev. 14.9.6 (Dindorf 2:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-6). (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.
14.9.7Dindorf 2:279–280
τί δὲ καὶ περὶ θεῶν νεώτερα χρῆν ἐπιζητεῖν τολμᾶν, ἢ στασιάζειν καὶ διαπυκτεύειν ἀλλήλοις, εἰ δὴ ἀσφαλὴς καὶ βεβαία θεῶν εὕρεσις καὶ γνῶσις εὐσεβείας ἀληθὴς ἐν τελεταῖς καὶ μυστηρίοις τῇ τε ἄλλῃ τῶν παλαιτάτων περιείχετο θεολογίᾳ, αὐτὴν ἐκείνην παρὸν ἀκίνητον καὶ ὁμολογουμένην συμφώνως περιέπειν;
ti de kai peri theōn neōtera chrēn epizētein tolman, ē stasiazein kai diapykteuein allēlois, ei dē asphalēs kai bebaia theōn heuresis kai gnōsis eusebeias alēthēs en teletais kai mystēriois tę̄ te allę̄ tōn palaitatōn perieicheto theologią, autēn ekeinēn paron akinēton kai homologoumenēn symphōnōs periepein?
And why must they dare to seek newer things about the gods, or quarrel and box with one another, if a secure and firm discovery of the gods and a true knowledge of godliness was contained in the rites and mysteries and the rest of the theology of the most ancient, when they could have cherished that very thing unmoved and agreed upon in harmony?
Notes and citation
Summary: The philosophers’ innovation shows the mysteries held no sure knowledge of God.
Cite (SBL): Eusebius, Praep. ev. 14.9.7 (Dindorf 2:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-7). (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.
14.9.8Dindorf 2:280
ἀλλὰ γὰρ εἰ φανεῖεν οὗτοι μηδὲν ἀληθὲς περὶ θεοῦ παρὰ τῶν προτέρων μεμαθηκότες, οἰκείαις δʼ ἐπινοίαις τῇ περὶ φύσεως ἐπιβεβληκότες ἐξετάσει, καὶ στοχασμοῖς μᾶλλον ἢ καταλήψει κεχρημένοι, τί χρὴ λοιπὸν μὴ οὐχὶ συνομολογεῖν τὴν παλαιὰν τῶν ἐθνῶν θεολογίαν μηδὲν πλέον τῆς ἀποδοθείσης ἐν τοῖς πρὸ τούτου συγγράμμασιν ἱστορίας ἐπέχειν;
alla gar ei phaneien houtoi mēden alēthes peri theou para tōn proterōn memathēkotes, oikeiais dʼ epinoiais tę̄ peri physeōs epibeblēkotes exetasei, kai stochasmois mallon ē katalēpsei kechrēmenoi, ti chrē loipon mē ouchi synomologein tēn palaian tōn ethnōn theologian mēden pleon tēs apodotheisēs en tois pro toutou syngrammasin historias epechein?
But if they should be shown to have learned nothing true about God from their predecessors, but to have applied themselves to the examination of nature by their own notions, using conjectures rather than apprehension, what remains but to admit that the ancient theology of the nations contains nothing more than the history set out in the previous books?
Notes and citation
Summary: If the philosophers learned nothing true from the ancients, the old theology was only what Eusebius described before.
Cite (SBL): Eusebius, Praep. ev. 14.9.8 (Dindorf 2:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-8). (abbreviation not yet checked)
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14.9.9Dindorf 2:280
ὅτι μὲν οὑν ἐξ ἀνθρωπίνων στοχασμῶν καὶ πολλῆς λογομαχίας καὶ πλάνης, ἀλλʼ οὐκ ἔκ τινος ἀκριβοῦς καταλήψεως, ἡ παρὰ τοῖς Ἕλλησιν ὑπέστη φιλοσοφία, ἐκ τῆς πρὸς Ἀνεβὼ τὸν Αἰγύπτιον ἐπιστολῆς τοῦ Πορφυρίου μάθοις ἂν, αὐτὸ δὴ τοῦτο ἀκούσας ὁμολογοῦντος ἐν τούτοις
hoti men houn ex anthrōpinōn stochasmōn kai pollēs logomachias kai planēs, allʼ ouk ek tinos akribous katalēpseōs, hē para tois Hellēsin hypestē philosophia, ek tēs pros Anebō ton Aigyption epistolēs tou Porphyriou mathois an, auto dē touto akousas homologountos en toutois
That Greek philosophy arose from human conjectures and much wrangling and error, and not from any exact apprehension, you may learn from the letter of Porphyry to Anebo the Egyptian, hearing him confess this very thing in these words:
Notes and citation
Summary: Eusebius introduces Porphyry’s Letter to Anebo.
Notes on the original text
- Digital text corrected (stray stop in the digital text): Ἕλλησιν. ὑπέστη → Ἕλλησιν ὑπέστη.
Cite (SBL): Eusebius, Praep. ev. 14.9.9 (Dindorf 2:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/14-5-1/#p-14-9-9). (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.