Preparation for the Gospel 2.2.1–2.2.64
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 2, chapter 2
2.2.1Dindorf 1:64
‟ Κάδμον τὸν Ἀγήνορός φασιν ἐκ Φοινίκης ὑπὸ τοῦ βασιλέως ἀποσταλῆναι πρὸς ἀναζήτησιν τῆς Εὐρώπης, ἣν ὑπὸ Δῖός ἁρπαγῆναι· μὴ εὑρόντα δὲ εἰς Βοιωτίαν ἐλθεῖν κτίσαι τε τὰς αὐτόθι Θήβας, γήμαντα δὲ Ἁρμονίαν τὴν Ἀφροδίτης γεννῆσαι ἐξ αὐτῆς Σεμέλην καὶ τὰς ταύτης ἀδελφάς.
‟ Kadmon ton Agēnoros phasin ek Phoinikēs hypo tou basileōs apostalēnai pros anazētēsin tēs Eurōpēs, hēn hypo Dios harpagēnai; mē heuronta de eis Boiōtian elthein ktisai te tas autothi Thēbas, gēmanta de Harmonian tēn Aphroditēs gennēsai ex autēs Semelēn kai tas tautēs adelphas.
"Cadmus the son of Agenor, they say, was sent from Phoenicia by the king to search for Europa, who had been carried off by Zeus. Not finding her, he came into Boeotia and founded Thebes there; and having married Harmonia, the daughter of Aphrodite, he begot by her Semele and her sisters.
Notes and citation
Summary: Cadmus, seeking Europa, founded Thebes and fathered Semele.
- Diodorus, Library 4.2–4.71, in extracts (2.2.1–2.2.50).
Extrabiblical texts: Diodorus Siculus, 4.2.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.1 (Dindorf 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-1). (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.
2.2.2Dindorf 1:64
τῇ δὲ Σεμέλῃ Δία μιγέντα παρακληθῆναι τὰς ἐπιπλοκὰς ὁμοίας αὐτῇ ποιήσασθαι ταῖς πρὸς Ἥραν. ἐπελθόντος δὲ αὐτοῦ θεοπρεπῶς μετὰ βροντῶν καὶ ἀστραπῶν, οὐκ ἐνεγκοῦσαν τὴν Σεμέλην ἐγκύμονα οὖσαν ἐκτρῶσαι τὸ βρέφος, ὑπὸ δὲ τοῦ πυρὸς αὐτὴν τελευτῆσαι.
tę̄ de Semelę̄ Dia migenta paraklēthēnai tas epiplokas homoias autę̄ poiēsasthai tais pros Hēran. epelthontos de autou theoprepōs meta brontōn kai astrapōn, ouk enenkousan tēn Semelēn enkymona ousan ektrōsai to brephos, hypo de tou pyros autēn teleutēsai.
Zeus had intercourse with Semele and was asked by her to make his embraces like those with Hera. When he came to her as befits a god, with thunder and lightning, Semele, who was pregnant, could not bear it and miscarried the child, and she herself died from the fire.
Notes and citation
Summary: Semele died when Zeus came to her in his divine form.
Notes on the original text
- Digital text corrected (accent misread in digitization): τἀς → τὰς.
Extrabiblical texts: Diodorus Siculus, 4.2.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.2 (Dindorf 1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-2). (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.
2.2.3Dindorf 1:64–65
τὸν δὲ Δία λαβόντα τὸ παιδίον παραδοῦναι τῷ Ἑρμῇ, ἐκπέμψαι τε εἰς τὸ ἐν τῇ Νύση ἄντρον, κείμενον μεταξὺ Φοινίκης τε καὶ Νείλου. οὕτω δὲ τραφέντα τὸν Διόνυσον ὑπὸ τῶν νυμφῶν εὑρετὴν τοῦ οἴνου γενέσθαι, καὶ τὴν φυτείαν διδάξαι τῆς ἀμπέλου τοὺς ἀνθρώπους.
ton de Dia labonta to paidion paradounai tǭ Hermę̄, ekpempsai te eis to en tę̄ Nysē antron, keimenon metaxy Phoinikēs te kai Neilou. houtō de traphenta ton Dionyson hypo tōn nymphōn heuretēn tou oinou genesthai, kai tēn phyteian didaxai tēs ampelou tous anthrōpous.
Zeus took the child, handed it to Hermes, and sent it away to the cave in Nysa, which lies between Phoenicia and the Nile. Dionysus, reared in this way by the nymphs, became the discoverer of wine and taught mankind to plant the vine.
Notes and citation
Summary: Dionysus, raised by nymphs at Nysa, discovered wine and taught viticulture.
Extrabiblical texts: Diodorus Siculus, 4.2.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.3 (Dindorf 1:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-3). (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.
2.2.4Dindorf 1:65
εὑρεῖν δὲ καὶ τὸ ἐκ τῆς κριθῆς κατασκευαζόμενον πόμα, τὸ καλούμενον ξύθον· περιφέρειν δὲ στρατόπεδον οὐ μόνον ἀνδρῶν, ἀλλὰ καὶ γυναικῶν, καὶ τοὺς ἀδίκους καὶ ἀσεβεῖς τῶν ἀνθρώπων κολάζειν. στρατεῦσαι δὲ εἰς τὴν Ἰνδικὴν τριετεῖ χρόνῳ.
heurein de kai to ek tēs krithēs kataskeuazomenon poma, to kaloumenon xython; peripherein de stratopedon ou monon andrōn, alla kai gynaikōn, kai tous adikous kai asebeis tōn anthrōpōn kolazein. strateusai de eis tēn Indikēn trietei chronǭ.
He also discovered the drink made from barley, called zythos. He led about with him an army not only of men but also of women, and punished the unjust and impious among mankind. He made an expedition into India lasting three years.
Notes and citation
Summary: Dionysus invented beer, led an army of men and women, and campaigned in India.
Extrabiblical texts: Diodorus Siculus, 4.3.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.4 (Dindorf 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-4). (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.
2.2.5Dindorf 1:65
ἐντεῦθεν τοὺς Ἕλληνας καταδεῖξαι τριετηρικὰς θυσίας Διονύσῳ, καὶ τὸν θεὸν νομίζειν κατὰ τὸν χρόνον τοῦτον ποιεῖσθαι τὰς παρὰ τοῖς ἀνθρώποις ἐπιφανείας, σέβειν τε αὐτὸν πάντας ἀνθρώπους διὰ τὴν τοῦ οἴνου δόσιν, ὥσπερ καὶ τὴν Δήμητρα διὰ τὴν τῆς τοῦ σίτου τροφῆς εὕρεσιν."
enteuthen tous Hellēnas katadeixai trietērikas thysias Dionysǭ, kai ton theon nomizein kata ton chronon touton poieisthai tas para tois anthrōpois epiphaneias, sebein te auton pantas anthrōpous dia tēn tou oinou dosin, hōsper kai tēn Dēmētra dia tēn tēs tou sitou trophēs heuresin."
From this the Greeks instituted the triennial sacrifices to Dionysus, and believe that the god makes his appearances among men at this time; and all mankind reverence him for the gift of wine, as they reverence Demeter for the discovery of grain for food."
Notes and citation
Summary: The Greeks held triennial festivals for Dionysus and honored him for wine as Demeter for grain.
Extrabiblical texts: Diodorus Siculus, 4.3.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.5 (Dindorf 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-5). (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.
2.2.6Dindorf 1:65
‟ Εἶναι δέ φασι καὶ ἄλλον Διόνυσον πολὺ τοῖς χρόνοις προτεροῦντα τούτου, τὸν ὑπό τινων Σαβάξιον ὀνομαζόμενον, ἐκ Δῖός καὶ Περσεφόνης γενόμενον· οὗ τὴν γένεσιν καὶ τὰς θυσίας καὶ τὰς τιμὰς νυκτερινὰς καὶ κρυφίους εἰσάγουσιν, διὰ τὴν αἰσχύνην τὴν ἐκ τῆς συνουσίας ἐπακολουθοῦσαν.
‟ Einai de phasi kai allon Dionyson poly tois chronois proterounta toutou, ton hypo tinōn Sabaxion onomazomenon, ek Dios kai Persephonēs genomenon; hou tēn genesin kai tas thysias kai tas timas nykterinas kai kryphious eisagousin, dia tēn aischynēn tēn ek tēs synousias epakolouthousan.
"They say there was also another Dionysus much earlier than this one, called Sabazius by some, born of Zeus and Persephone, whose birth, sacrifices, and honors they celebrate by night and in secret because of the shame that attends the intercourse.
Notes and citation
Summary: An earlier Dionysus, Sabazius, son of Zeus and Persephone, was honored in secret night rites.
Notes on the original text
- Digital text corrected (digitization slip): γεμόμενον → γενόμενον.
Extrabiblical texts: Diodorus Siculus, 4.4.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.6 (Dindorf 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-6). (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.
2.2.7Dindorf 1:65
ὃν καὶ πρῶτον βοῦς ἐπιχειρῆσαι ζευγνύειν, ἀφʼ οὗ δὴ καὶ κερατίαν αὐτὸν εἰσάγουσι. τὸν δὲ ἐκ Σεμέλης νεώτερον, τρυφερὸν τῷ σώματι, καὶ εὐπρεπείᾳ διενεγκεῖν καὶ πρὸς τὰς ἀφροδισιακὰς ἡδονὰς εὐκατάφορον γεγονέναι φασὶ, κατὰ δὲ τὰς στρατείας γυναικῶν πλῆθος περιάγειν καθωπλισμένας λόγχαις συναποδημεῖν
hon kai prōton bous epicheirēsai zeugnyein, aphʼ hou dē kai keratian auton eisagousi. ton de ek Semelēs neōteron, trypheron tǭ sōmati, kai euprepeią dienenkein kai pros tas aphrodisiakas hēdonas eukataphoron gegonenai phasi, kata de tas strateias gynaikōn plēthos periagein kathōplismenas lonchais synapodēmein
He was the first to attempt to yoke oxen, and so they represent him with horns. The younger one, the son of Semele, they say was delicate in body, excelled in beauty, and was much inclined to sexual pleasures; and on his campaigns he led about a crowd of women armed with lances.
Notes and citation
Summary: The elder Dionysus first yoked oxen; the younger was delicate, beautiful, and given to pleasure.
- The digital text ends the section with συναποδημεῖν, repeated from the next sentence; the wording of Diodorus (4.4.2, lances wreathed as thyrsi) has been garbled.
Extrabiblical texts: Diodorus Siculus, 4.4.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.7 (Dindorf 1:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-7). (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.
2.2.8Dindorf 1:65–66
φασὶ δὲ καὶ τὰς Μούσας αὐτῷ συναποδημεῖν παρθένους οὔσας καὶ πεπαιδευμένας διαφερόντως, ἃς καὶ διὰ μελῳδίας καὶ ὀρχήσεως ψυχαγωγεῖν τὸν θεόν. παιδαγωγόν τε αὐτοῦ Σειληνὸν μεγάλα συμβάλλεσθαι αὐτῷ πρὸς ἀρετήν. πρὸς δὲ τὰς ἐκ τοῦ πλεονάζοντος οἴνου κεφαλαλγίας ἀναδεδέσθαι τὴν κεφαλὴν μίτρᾳ.
phasi de kai tas Mousas autǭ synapodēmein parthenous ousas kai pepaideumenas diapherontōs, has kai dia melǭdias kai orchēseōs psychagōgein ton theon. paidagōgon te autou Seilēnon megala symballesthai autǭ pros aretēn. pros de tas ek tou pleonazontos oinou kephalalgias anadedesthai tēn kephalēn mitrą.
They say that the Muses also traveled with him, being maidens and exceptionally educated, who delighted the god with song and dance; and that his tutor Silenus contributed much to his excellence. Against the headaches caused by too much wine, he bound his head with a headband.
Notes and citation
Summary: The Muses and his tutor Silenus accompanied Dionysus; he wore a headband against hangovers.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): ἀναδε- δέσθαι → ἀναδεδέσθαι.
Extrabiblical texts: Diodorus Siculus, 4.4.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.8 (Dindorf 1:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-8). (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.
2.2.9Dindorf 1:66
διμήτορα δὲ αὐτὸν προσαγορεύουσι διὰ τὸ πατρὸς μὲν ἑνὸς ὑπάρξαι τοὺς δύο Διονύσους, μητέρων δὲ δυοῖν. νάρθηκα δὲ προσάπτουσιν αὐτῷ, διὰ τὸ πίνοντας ἄκρατον τοὺς παλαιοὺς τὸν οἶνον μανιώδεις γίνεσθαι καὶ ταῖς βακτηρίαις ἀλλήλους τύπτειν, ὡς καὶ ἀναιρεῖσθαί τινας, ὅθεν καὶ ἀντὶ ξύλων νάρθηξι χρῆσθαι καταδεῖξαι.
dimētora de auton prosagoreuousi dia to patros men henos hyparxai tous dyo Dionysous, mēterōn de dyoin. narthēka de prosaptousin autǭ, dia to pinontas akraton tous palaious ton oinon maniōdeis ginesthai kai tais baktēriais allēlous typtein, hōs kai anaireisthai tinas, hothen kai anti xylōn narthēxi chrēsthai katadeixai.
They call him 'of two mothers' because the two Dionysuses had one father but two mothers. They give him the fennel stalk because the ancients, drinking their wine unmixed, became frenzied and struck one another with their staffs, so that some were even killed; hence he taught them to use fennel stalks instead of wooden staffs.
Notes and citation
Summary: Dionysus was called 'of two mothers' and given the fennel stalk to replace dangerous staffs.
Extrabiblical texts: Diodorus Siculus, 4.4.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.9 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-9). (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.
2.2.10Dindorf 1:66
καλεῖσθαι δὲ αὐτὸν Βάκχιον ἀπὸ τῶν Βακχῶν, Ληναῖον δὲ ἀπὸ τοῦ πατεῖσθαι τὰς σταφυλὰς ἐν ληνοῖς, Βρόμιον δὲ ἀπὸ τοῦ κατὰ τὴν γένεσιν αὐτοῦ γενομένου βρόμου.
kaleisthai de auton Bakchion apo tōn Bakchōn, Lēnaion de apo tou pateisthai tas staphylas en lēnois, Bromion de apo tou kata tēn genesin autou genomenou bromou.
He is called Bacchius from the Bacchae, Lenaeus from the treading of grapes in the wine-presses (lenoi), and Bromius from the roaring (bromos) that occurred at his birth.
Notes and citation
Summary: The names Bacchius, Lenaeus, and Bromius are explained.
Notes on the original text
- Digital text corrected (digitization slip): τόν Βακχῶν → τῶν Βακχῶν.
Extrabiblical texts: Diodorus Siculus, 4.5.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.10 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-10). (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.
2.2.11Dindorf 1:66
καὶ Σατύρους δέ φασιν αὐτὸν περιάγεσθαι ἐν ταῖς ὀρχήσεσι καὶ ταῖς τραγῳδίαις τέρψιν αὐτῷ καὶ ἡδονὴν παρέχοντας, καταδεῖξαι δὲ θέατρον καὶ μουσικῶν ἀκροαμάτων σύστημα. τοιαῦτα μὲν τὰ περὶ Διόνυσον. "
kai Satyrous de phasin auton periagesthai en tais orchēsesi kai tais tragǭdiais terpsin autǭ kai hēdonēn parechontas, katadeixai de theatron kai mousikōn akroamatōn systēma. toiauta men ta peri Dionyson. "
They say too that he took Satyrs about with him, who gave him delight and pleasure in their dances and tragic performances; and that he instituted the theater and the system of musical performances. Such are the stories about Dionysus."
Notes and citation
Summary: Dionysus was accompanied by Satyrs and founded the theater.
Notes on the original text
- Digital text corrected (accent misread in digitization; digitization slip): καταθεῖξαι → καταδεῖξαι; Διονύσον → Διόνυσον.
Extrabiblical texts: Diodorus Siculus, 4.5.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.11 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-11). (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.
2.2.12Dindorf 1:66
‟ Τὸν δὲ Πρίαπον υἱὸν εἶναί φασι Διονύσου καὶ Ἀφροδίτης, διὰ τὸ τοὺς οἰνωθέντας ἐντετάσθαι πρὸς τὰς ἀφροδισιακὰς ἡδονάς. τινὲς δέ φασι τὸ αἰδοῖον τῶν ἀνθρώπων τοὺς παλαιοὺς μυθικῶς Πρίαπον ὀνομάζειν.
‟ Ton de Priapon huion einai phasi Dionysou kai Aphroditēs, dia to tous oinōthentas entetasthai pros tas aphrodisiakas hēdonas. tines de phasi to aidoion tōn anthrōpōn tous palaious mythikōs Priapon onomazein.
"Priapus, they say, is the son of Dionysus and Aphrodite, because those who are drunk with wine are aroused toward sexual pleasures. Some say that the ancients called the human member Priapus in their myths.
Notes and citation
Summary: Priapus, son of Dionysus and Aphrodite, personified sexual arousal.
Notes on the original text
- Digital text corrected (digitization slip; repeated word and stray digit in digitization): ἐντετ6άσθαι ἐντετάσθαι τετάσθαι → ἐντετάσθαι; μυρικῶς → μυθικῶς.
Extrabiblical texts: Diodorus Siculus, 4.6.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.12 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-12). (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.
2.2.13Dindorf 1:66
ἔνιοι δὲ λέγουσι τὸ γεννητικὸν μόριον αἴτιον ὑπάρχειν τῆς γενέσεως τῶν ἀνθρώπων, καὶ διὰ τοῦτο εἰς ἅπαντα τὸν αἰῶνα τυχεῖν τῆς ἀθανάτου τιμῆς· ὥσπερ οὖν καὶ οἱ Αἰγύπτιοι τὴν Ἶσιν ἔφησαν τὰ μέλη τοῦ Ὀσίριδος ἀναζητοῦσαν, τὸ αἰδοῖον αὐτοῦ μὴ δυναμένην εὑρεῖν, καταδεῖξαι τιμᾶν ὡς θεὸν, καὶ ἀναθεῖναι κατὰ τὸ ἱερὸν ἐντεταμένον.
enioi de legousi to gennētikon morion aition hyparchein tēs geneseōs tōn anthrōpōn, kai dia touto eis hapanta ton aiōna tychein tēs athanatou timēs; hōsper oun kai hoi Aigyptioi tēn Isin ephēsan ta melē tou Osiridos anazētousan, to aidoion autou mē dynamenēn heurein, katadeixai timan hōs theon, kai anatheinai kata to hieron entetamenon.
Some say that the generative member, being the cause of human generation, has for this reason received immortal honor for all time; just as the Egyptians said that Isis, searching for the limbs of Osiris and unable to find his member, ordained that it be honored as a god and set it up erect in the temple.
Notes and citation
Summary: The phallus was honored as the cause of generation, as Isis honored that of Osiris.
Notes on the original text
- Digital text corrected (digitization slip): ἀναξητοῦσαν → ἀναζητοῦσαν.
Extrabiblical texts: Diodorus Siculus, 4.6.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.13 (Dindorf 1:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-13). (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.
2.2.14Dindorf 1:66–67
ἀλλὰ καὶ παρʼ Ἕλλησιν οὐ μόνον ἐν ταῖς Διονυσιακαῖς τελεταῖς, ἀλλὰ καὶ ταῖς ἄλλαις ἁπάσαις οὗτος ὁ θεὸς τυγχάνει τινὸς τιμῆς, μετὰ γέλωτος καὶ παιδιᾶς παρεισαγόμενος ἐν ταῖς θυσίαις· ὡς καὶ τὸν Ἑρμαφρόδιτον, ὃν ἐξ Ἑρμοῦ καὶ Ἀφροδίτης γεννηθέντα τυχεῖν τῆς προσηγορίας.
alla kai parʼ Hellēsin ou monon en tais Dionysiakais teletais, alla kai tais allais hapasais houtos ho theos tynchanei tinos timēs, meta gelōtos kai paidias pareisagomenos en tais thysiais; hōs kai ton Hermaphroditon, hon ex Hermou kai Aphroditēs gennēthenta tychein tēs prosēgorias.
And among the Greeks too this god receives some honor not only in the Dionysiac rites but in all the others, being brought into the sacrifices with laughter and play; as also Hermaphroditus, who was born of Hermes and Aphrodite and received his name from them.
Notes and citation
Summary: Priapus was honored in many Greek rites; Hermaphroditus was named from Hermes and Aphrodite.
Extrabiblical texts: Diodorus Siculus, 4.6.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.14 (Dindorf 1:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-14). (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.
2.2.15Dindorf 1:67
τοῦτον δέ φασι τὸν θεὸν κατά τινας χρόνους φαίνεσθαι παρʼ ἀνθρώποις καὶ γεννᾶσθαι τὴν τοῦ σώματος φύσιν ἔχοντα μεμιγμένην ἐξ ἀνδρὸς καὶ γυναικός· ἔνιοι δὲ τὰ τοιαῦτα τέρατα ὑπάρχειν φασὶ, σπανίως τε γεννώμενα σημαντικὰ ποτὲ μὲν κακῶν, ποτὲ δʼ ἀγαθῶν γίνεσθαι. "
touton de phasi ton theon kata tinas chronous phainesthai parʼ anthrōpois kai gennasthai tēn tou sōmatos physin echonta memigmenēn ex andros kai gynaikos; enioi de ta toiauta terata hyparchein phasi, spaniōs te gennōmena sēmantika pote men kakōn, pote dʼ agathōn ginesthai. "
This god, they say, appears among men at certain times and is born with a bodily nature mixed of man and woman. Some say that such creatures are portents and, being rarely born, are signs sometimes of evils and sometimes of good things."
Notes and citation
Summary: Hermaphrodites were thought to be portents of good or evil.
Notes on the original text
- Digital text corrected (accent misread in digitization; repeated syllable in digitization): τοὐ σώματος → τοῦ σώματος; γυναικός· κός· → γυναικός·.
Extrabiblical texts: Diodorus Siculus, 4.6.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.15 (Dindorf 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-15). (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.
2.2.16Dindorf 1:67
‟ Τὰς δὲ Μούσας θυγατέρας εἶναι Δῖός καὶ Μνημοσύνης, τινὲς δὲ Οὐρανοῦ καὶ Γῆς. παρθένους τε αὐτὰς οἱ πλεῖστοι μυθολογοῦσι, τυχεῖν τε τῆς προσηγορίας ἀπὸ τοῦ μυεῖν τοὺς ἀνθρώπους, τοῦτο δέ ἐστι διδάσκειν τὰ καλά. "
‟ Tas de Mousas thygateras einai Dios kai Mnēmosynēs, tines de Ouranou kai Gēs. parthenous te autas hoi pleistoi mythologousi, tychein te tēs prosēgorias apo tou myein tous anthrōpous, touto de esti didaskein ta kala. "
"The Muses are daughters of Zeus and Mnemosyne, or according to some of Ouranus and Ge. Most of the mythographers say that they are maidens, and that they got their name from initiating (myein) men, that is, teaching them what is good."
Notes and citation
Summary: The Muses were daughters of Zeus and Mnemosyne, named from initiating men into the good.
Notes on the original text
- Digital text corrected (leaked marginal letter in digitization): Δῖός καὶ d Μνημοσύνης → Δῖός καὶ Μνημοσύνης.
Extrabiblical texts: Diodorus Siculus, 4.7.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.16 (Dindorf 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.17Dindorf 1:67
‘‘Περὶ δὲ τοῦ Ἡρακλέους Ἕλληνες τοιαῦτά φασι· Δανάης τῆς Ἀκρισίου καὶ Δῖός γενέσθαι Περσέα, Πέρσεως δὲ καὶ Ἀνδρομέδας Ἠλεκτρύωνα, ἐκ δὲ τούτου γενέσθαι τὴν Ἀλκμήνην, ᾗ μιγέντα τὸν Δία γεννῆσαι τὸν Ἡρακλέα. μισγόμενον δὲ αὐτῇ τὸν Δία τριπλασίονα τὴν νύκτα ποιῆσαι· μόνην δὲ ταύτην τοῦ Δῖός τὴν ὁμιλίαν οὐκ ἐρωτικῆς ἐπιθυμίας ἕνεκα γενέσθαι, καθάπερ ἐπὶ τῶν ἄλλων γυναικῶν, ἀλλὰ τὸ πλεῖστον τῆς παιδοποιίας χάριν.
‘‘Peri de tou Hērakleous Hellēnes toiauta phasi; Danaēs tēs Akrisiou kai Dios genesthai Persea, Perseōs de kai Andromedas Ēlektryōna, ek de toutou genesthai tēn Alkmēnēn, hę̄ migenta ton Dia gennēsai ton Hēraklea. misgomenon de autę̄ ton Dia triplasiona tēn nykta poiēsai; monēn de tautēn tou Dios tēn homilian ouk erōtikēs epithymias heneka genesthai, kathaper epi tōn allōn gynaikōn, alla to pleiston tēs paidopoiias charin.
"About Heracles the Greeks say this: Perseus was born of Danae daughter of Acrisius and of Zeus; of Perseus and Andromeda was born Electryon; and from him was born Alcmene, with whom Zeus had intercourse and begot Heracles. In lying with her Zeus made the night three times as long; and this union alone of Zeus's took place not for the sake of erotic desire, as with the other women, but chiefly for the begetting of a child.
Notes and citation
Summary: Heracles' descent from Perseus and his conception by Zeus and Alcmene.
Extrabiblical texts: Diodorus Siculus, 4.9.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.17 (Dindorf 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.18Dindorf 1:67
τὴν δὲ Ἥραν ζηλοτυποῦσαν παρακατασχεῖν μὲν τῆς Ἀλκμήνης τὰς ὠδῖνας, τὸν δὲ Εὐρυσθέα πρὸ τοῦ καθήκοντος χρόνου πρὸς τὸ φῶς ἀγαγεῖν, τοῦ Δῖός προαγορεύσαντος τὸν τεχθησόμενον κατʼ ἐκείνην τὴν ἡμέραν βασιλεῦσαι τοῦ Περσειδῶν γένους.
tēn de Hēran zēlotypousan parakataschein men tēs Alkmēnēs tas ōdinas, ton de Eurysthea pro tou kathēkontos chronou pros to phōs agagein, tou Dios proagoreusantos ton techthēsomenon katʼ ekeinēn tēn hēmeran basileusai tou Perseidōn genous.
Hera, being jealous, held back Alcmene's labor pains and brought Eurystheus to the light before the proper time, since Zeus had declared that the child born on that day would reign over the race of the Perseids.
Notes and citation
Summary: Jealous Hera delayed Heracles' birth so that Eurystheus would rule.
Notes on the original text
- Digital text corrected (digitization slip and repeated syllables): ξηλοτυποῦσαν ὑποῦσαν → ζηλοτυποῦσαν.
Extrabiblical texts: Diodorus Siculus, 4.9.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.18 (Dindorf 1:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.19Dindorf 1:67–68
τεκοῦσα δὲ ἡ Ἀλκμήνη ἐξέθηκεν, ὥς φασι, τὸ βρέφος, φόβῳ τῆς Ἥρας. τὴν δὲ Ἀθηνᾶν ἀγασθεῖσαν τὸ βρέφος πεῖσαι τὴν Ἥραν ὑποσχεῖν αὐτῷ τὴν θηλήν. τοῦ δὲ παιδὸς ὑπὲρ τὴν ἡλικίαν βιαιότερον ἐπισπασαμένου τὴν θηλὴν ἡ μὲν Ἥρα διαλγήσασα τὸ βρέφος ἔρριψεν, Ἀθηνᾶ δὲ κομίσασα αὐτὸ τὴν μητέρα τρέφειν παρεκελεύσατο.’’
tekousa de hē Alkmēnē exethēken, hōs phasi, to brephos, phobǭ tēs Hēras. tēn de Athēnan agastheisan to brephos peisai tēn Hēran hyposchein autǭ tēn thēlēn. tou de paidos hyper tēn hēlikian biaioteron epispasamenou tēn thēlēn hē men Hēra dialgēsasa to brephos erripsen, Athēna de komisasa auto tēn mētera trephein parekeleusato.’’
Alcmene, having given birth, exposed the infant, they say, for fear of Hera. Athena, admiring the infant, persuaded Hera to give it her breast; but when the child drew on the breast more violently than his age warranted, Hera in pain threw the infant away, and Athena took it and told its mother to rear it."
Notes and citation
Summary: Hera nursed the exposed infant Heracles until he hurt her; Athena returned him to Alcmene.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined): παρεκελεύ- σατο → παρεκελεύσατο.
Extrabiblical texts: Diodorus Siculus, 4.9.6 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.19 (Dindorf 1:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.20Dindorf 1:68
‟ Μετὰ δὲ ταῦτα ἡ μὲν Ἥρα δύο δράκοντας ἀπέστειλε τοὺς ἀναλώσοντας τὸ βρέφος, ὁ δὲ παῖς οὐ καταπλαγεὶς ἑκατέρᾳ τῶν χειρῶν τὸν αὐχένα θλίψας ἀπέπνιξε τοὺς δράκοντας. ἀνδρὶ δὲ γενομένῳ τῷ Ἡρακλεῖ Εὐρυσθεὺς ὁ τὴν βασιλείαν ἔχων τῆς Ἀργείας προστάττει ἄθλους ἐκτελέσαι δώδεκα.
‟ Meta de tauta hē men Hēra dyo drakontas apesteile tous analōsontas to brephos, ho de pais ou kataplageis hekaterą tōn cheirōn ton auchena thlipsas apepnixe tous drakontas. andri de genomenǭ tǭ Hēraklei Eurystheus ho tēn basileian echōn tēs Argeias prostattei athlous ektelesai dōdeka.
"After this Hera sent two serpents to destroy the infant; but the child, not dismayed, gripped the neck of each in his two hands and strangled the serpents. When Heracles had become a man, Eurystheus, who held the kingdom of Argos, ordered him to perform twelve labors.
Notes and citation
Summary: The infant Heracles strangled Hera's serpents; as a man he was ordered to perform twelve labors.
Extrabiblical texts: Diodorus Siculus, 4.10.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.20 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.21Dindorf 1:68
εἰς πολλὴν δὲ ἀμηχανίαν ἐμπεσόντος αὐτοῦ Ἥρα μὲν ἔπεμψεν αὐτῷ λύσσαν, ὁ δὲ τῇ ψυχῇ δυσφορῶν εἰς μανίαν ἐνέπεσε· τοῦ πάθους δὲ αὐξομένου τῶν φρενῶν ἐκτὸς γενόμενος τὸν ἑταῖρον καὶ ἀδελφιδοῦν Ἱόλαον ἐπεβάλλετο κτείνειν, τοῦ δὲ φεύγοντος, τοὺς ἰδίους παῖδας ἐκ Μεγάρας τῆς Κρέοντος τοῦ βασιλέως θυγατρὸς γενομένους αὐτῷ κατετόξευσεν ὡς πολεμίους.
eis pollēn de amēchanian empesontos autou Hēra men epempsen autǭ lyssan, ho de tę̄ psychę̄ dysphorōn eis manian enepese; tou pathous de auxomenou tōn phrenōn ektos genomenos ton hetairon kai adelphidoun Hiolaon epeballeto kteinein, tou de pheugontos, tous idious paidas ek Megaras tēs Kreontos tou basileōs thygatros genomenous autǭ katetoxeusen hōs polemious.
When he fell into great perplexity, Hera sent madness upon him; and being grieved in soul he fell into frenzy. As the affliction grew, he went out of his mind and tried to kill his companion and nephew Iolaus; and when he fled, he shot down with arrows, as if they were enemies, his own children born to him by Megara, daughter of King Creon.
Notes and citation
Summary: Driven mad by Hera, Heracles killed his own children.
Extrabiblical texts: Diodorus Siculus, 4.11.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.21 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.22Dindorf 1:68
καὶ μετὰ ταῦτα ἠρέμα καταστὰς ὑπουργεῖ τῷ Εὐρυσθεῖ τοὺς δώδεκα ἄθλους. ἀναιρεῖ δὲ καὶ τοὺς Κενταύρους, μεθʼ ὧν καὶ Χείρωνα τὸν ἐπὶ τῇ ἰατρικῇ βοώμενον. "
kai meta tauta ērema katastas hypourgei tǭ Eurysthei tous dōdeka athlous. anairei de kai tous Kentaurous, methʼ hōn kai Cheirōna ton epi tę̄ iatrikę̄ boōmenon. "
After this, having come quietly to himself, he performs the twelve labors for Eurystheus. He also kills the Centaurs, and among them Chiron, famous for his medicine."
Notes and citation
Summary: Heracles performed the labors and killed the Centaurs, including Chiron.
Notes on the original text
- Digital text corrected (accent misread in digitization): ἰατρικὴ → ἰατρικῇ.
Extrabiblical texts: Diodorus Siculus, 4.11.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.22 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.23Dindorf 1:68
‟ Φασὶ δὲ ἴδιόν τι συμβῆναι κατὰ τὴν γένεσιν τοῦδε τοῦ θεοῦ. Ζεὺς γὰρ πρώτη μὲν ἐμίγη γυναικὶ θνητῇ Νιόβῃ τῇ Φορωνέως, ἐσχάτῃ δὲ Ἀλκμήνῃ τῇ τοῦ Ἡρακλέους μητρί. ταύτην δὲ ἀπὸ Νιόβης ἑκκαιδεκάτην γενεαλογοῦσιν. ἐν ταύτῃ δὲ τὴν πρὸς τὰς θνητὰς ὁμιλίαν κατέλυσεν. "
‟ Phasi de idion ti symbēnai kata tēn genesin toude tou theou. Zeus gar prōtē men emigē gynaiki thnētę̄ Niobę̄ tę̄ Phorōneōs, eschatę̄ de Alkmēnę̄ tę̄ tou Hērakleous mētri. tautēn de apo Niobēs hekkaidekatēn genealogousin. en tautę̄ de tēn pros tas thnētas homilian katelysen. "
"They say that something peculiar happened at the birth of this god. For Zeus had intercourse first with a mortal woman, Niobe daughter of Phoroneus, and last with Alcmene, the mother of Heracles; they reckon her as the sixteenth generation from Niobe; and with her he put an end to his intercourse with mortal women."
Notes and citation
Summary: Alcmene was the last mortal woman with whom Zeus had relations.
Notes on the original text
- Digital text corrected (accent misread in digitization): Φᾶσί → Φασὶ; τοὐ Ἡρακλέους → τοῦ Ἡρακλέους.
Extrabiblical texts: Diodorus Siculus, 4.14.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.23 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.24Dindorf 1:68
‟ Ἀλλὰ γὰρ τελέσας τοὺς ἄθλους ὁ Ἡρακλῆς τὴν μὲν ἑαυτοῦ γυναῖκα Μεγάραν συνῴκισεν Ἰόλα τῷ ἀδελφιδῷ διὰ τὴν περὶ τὰ τέκνα συμφοράν· αὐτὸς δὲ Ἰόλην τὴν Εὐρύτου πρὸς γάμον αἰτήσας, μὴ δόντος δὲ τοῦ πατρὸς νοσήσας, χρησμὸν λαμβάνει ἀπολυθήσεσθαι τῆς νόσου, εἰ πρότερον πραθεὶς δουλεύσειεν.
‟ Alla gar telesas tous athlous ho Hēraklēs tēn men heautou gynaika Megaran synǭkisen Iola tǭ adelphidǭ dia tēn peri ta tekna symphoran; autos de Iolēn tēn Eurytou pros gamon aitēsas, mē dontos de tou patros nosēsas, chrēsmon lambanei apolythēsesthai tēs nosou, ei proteron pratheis douleuseien.
"But when Heracles had completed the labors, he gave his own wife Megara to his nephew Iolaus because of the misfortune with the children; and he himself asked for Iole the daughter of Eurytus in marriage. When her father refused and Heracles fell ill, he received an oracle that he would be freed from his sickness if he were first sold and became a slave.
Notes and citation
Summary: Heracles gave his wife to Iolaus, sought Iole, and was told by an oracle to be sold as a slave.
Extrabiblical texts: Diodorus Siculus, 4.31.1 (Diodorus Siculus, Library of History; quotation)
Topics: Marriage
Cite (SBL): Eusebius, Praep. ev. 2.2.24 (Dindorf 1:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.25Dindorf 1:68–69
πλεύσας οὖν εἰς τὴν Φρυγίαν ὑπό τινος τῶν φίλων πιπράσκεται, καὶ δοῦλος γίνεται Ὀμφάλης βασιλευούσης τῶν τότε Μαιόνων, νυνὶ δὲ Λυδῶν ὀνομαζομένων. γίνεται δὲ αὐτῷ κατὰ τὸν τῆς δουλείας καιρὸν ἐκ δούλης υἱὸς Κλεόλαος. γήμας δὲ τὴν Ὀμφάλην ποιεῖται καὶ ἐξ αὐτῆς παῖδα.
pleusas oun eis tēn Phrygian hypo tinos tōn philōn piprasketai, kai doulos ginetai Omphalēs basileuousēs tōn tote Maionōn, nyni de Lydōn onomazomenōn. ginetai de autǭ kata ton tēs douleias kairon ek doulēs huios Kleolaos. gēmas de tēn Omphalēn poieitai kai ex autēs paida.
So he sailed to Phrygia, was sold by one of his friends, and became the slave of Omphale, queen of those then called Maeonians and now Lydians. During the time of his slavery a son, Cleolaus, was born to him by a slave woman. Then he married Omphale and had a child by her too.
Notes and citation
Summary: Heracles served Omphale as a slave, fathered a son by a slave woman, and then married Omphale.
Extrabiblical texts: Diodorus Siculus, 4.31.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.25 (Dindorf 1:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.26Dindorf 1:69
‟ Ἐπανιὼν δὲ εἰς τὴν Ἀρκαδίαν, καὶ καταλύσας παρʼ Ἄλεῳ τῷ βασιλεῖ, τῇ θυγατρὶ τούτου λάθρα μιγεὶς, καὶ ποιήσας αὐτὴν ἔγκυον, ἐπανῆλθε. "
‟ Epaniōn de eis tēn Arkadian, kai katalysas parʼ Aleǭ tǭ basilei, tę̄ thygatri toutou lathra migeis, kai poiēsas autēn enkyon, epanēlthe. "
"Returning to Arcadia and lodging with King Aleus, he secretly had intercourse with his daughter, made her pregnant, and went away."
Notes and citation
Summary: Heracles seduced the daughter of King Aleus.
Extrabiblical texts: Diodorus Siculus, 4.33.7 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.26 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.27Dindorf 1:69
‟ Καὶ μετὰ ταῦτα πάλιν ἔγημε Δηιάνειραν τὴν Οἰνέως, τετελευτηκότος ἤδη τοῦ Μελεάγρου. “Λαβὼν δὲ αἰχμάλωτον τὴν Φυλέως θυγατέρα ἐπεμίγη αὐτῇ καὶ ἐτέκνωσε Τληπόλεμον. δειπνῶν δὲ παρʼ Οἰνεῖ τὸν διακονοῦντα περί τι διαμαρτήσαντα κονδύλῳ πατάξας ἀπέκτεινεν.
‟ Kai meta tauta palin egēme Dēianeiran tēn Oineōs, teteleutēkotos ēdē tou Meleagrou. “Labōn de aichmalōton tēn Phyleōs thygatera epemigē autę̄ kai eteknōse Tlēpolemon. deipnōn de parʼ Oinei ton diakonounta peri ti diamartēsanta kondylǭ pataxas apekteinen.
"And after this he married again, Deianeira the daughter of Oeneus, Meleager being already dead. Taking captive the daughter of Phyleus, he had intercourse with her and begot Tlepolemus. While dining with Oeneus, he struck with his fist and killed the servant who had made some mistake in waiting on him.
Notes and citation
Summary: Heracles married Deianeira, fathered Tlepolemus by a captive, and killed a servant in anger.
Notes on the original text
- Digital text corrected (digitization slip): αὐυῇ → αὐτῇ.
Extrabiblical texts: Diodorus Siculus, 4.34.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.27 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.28Dindorf 1:69
ἐπεὶ δὲ πορευόμενος ἦλθε πρὸς τὸν Εὔηνον ποταμὸν, καταλαμβάνει Νέσσον τὸν Κένταυρον μισθοῦ διαβιβάζοντα τὸν ποταμόν. οὗτος δὲ πρῶτον διαβιβάσας τὴν Δηιάνειραν, καὶ διὰ τὸ κάλλος αὐτῆς ἐρασθεὶς ἐπεχείρησεν αὐτὴν βιάσασθαι· ἐπιβοωμένης δὲ αὐτῆς τὸν ἄνδρα ὁ μὲν Ἡρακλῆς ἐτόξευσε τὸν Κένταυρον, ὁ δὲ Νέσσος μεταξὺ μισγόμενος, καὶ διὰ τὴν ὀξύτητα τῆς πληγῆς εὐθὺς ἀποθνήσκων, ἔφησε τῇ Δηιανείρᾳ δώσειν φίλτρον, ὅπως μηδεμιᾷ τῶν ἄλλων γυναικῶν Ἡρακλῆς θελήσῃ πλησιάσαι.
epei de poreuomenos ēlthe pros ton Euēnon potamon, katalambanei Nesson ton Kentauron misthou diabibazonta ton potamon. houtos de prōton diabibasas tēn Dēianeiran, kai dia to kallos autēs erastheis epecheirēsen autēn biasasthai; epiboōmenēs de autēs ton andra ho men Hēraklēs etoxeuse ton Kentauron, ho de Nessos metaxy misgomenos, kai dia tēn oxytēta tēs plēgēs euthys apothnēskōn, ephēse tę̄ Dēianeirą dōsein philtron, hopōs mēdemią tōn allōn gynaikōn Hēraklēs thelēsę̄ plēsiasai.
When on his journey he came to the river Evenus, he found the Centaur Nessus carrying people across the river for hire. Nessus carried Deianeira across first and, falling in love with her because of her beauty, tried to violate her. When she called aloud to her husband, Heracles shot the Centaur; and Nessus, in the very act and dying at once from the sharpness of the wound, said he would give Deianeira a love charm, so that Heracles would never wish to approach any other woman.
Notes and citation
Summary: Heracles shot the Centaur Nessus, who as he died promised Deianeira a love charm.
Extrabiblical texts: Diodorus Siculus, 4.36.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.28 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-28). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.29Dindorf 1:69
παρεκελεύσατο οὖν λαβοῦσαν τὸν ἐξ αὐτοῦ πεσόντα γόνον, καὶ τούτῳ προσμίξασαν ἔλαιον καὶ τὸ ἀπὸ τῆς ἀκίδος ἀποσταζόμενον αἷμα, χρῖσαι τὸν χιτῶνα τοῦ Ἡρακλέους. τοῦτο δὲ ποιήσασα Δηιάνειρα κατεῖχε παρʼ ἑαυτῇ τὸ φάρμακον. "
parekeleusato oun labousan ton ex autou pesonta gonon, kai toutǭ prosmixasan elaion kai to apo tēs akidos apostazomenon haima, chrisai ton chitōna tou Hērakleous. touto de poiēsasa Dēianeira kateiche parʼ heautę̄ to pharmakon. "
He told her, therefore, to take the seed that had fallen from him, mix with it oil and the blood dripping from the arrowhead, and anoint Heracles' tunic with it. Deianeira did this and kept the drug by her."
Notes and citation
Summary: Deianeira kept the poisoned 'love charm' Nessus had described.
Extrabiblical texts: Diodorus Siculus, 4.36.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.29 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-29). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.30Dindorf 1:69
‟ Πάλιν δὲ ὁ Ἡρακλῆς τὴν Φύλαντος θυγατέρα λαβὼν αἰχμάλωτον καὶ μιγεὶς αὐτῇ υἱὸν Ἀντίοχον ἐγέννησε· καὶ πάλιν Ἀστυάνειραν τὴν Ἀρμενίου τοῦ βασιλέως θυγατέρα λαβὼν αἰχμάλωτον καὶ μιγεὶς αὐτῇ Κτήσιππον υἱὸν ἐγέννησε.’
‟ Palin de ho Hēraklēs tēn Phylantos thygatera labōn aichmalōton kai migeis autę̄ huion Antiochon egennēse; kai palin Astyaneiran tēn Armeniou tou basileōs thygatera labōn aichmalōton kai migeis autę̄ Ktēsippon huion egennēse.’
"Again Heracles took captive the daughter of Phylas, had intercourse with her, and begot a son Antiochus; and again, taking captive Astyaneira, the daughter of King Armenius, he had intercourse with her and begot a son Ctesippus."
Notes and citation
Summary: Heracles fathered more sons by captive women.
Extrabiblical texts: Diodorus Siculus, 4.37.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.30 (Dindorf 1:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.31Dindorf 1:69–70
‘‘Θέσπιος δὲ ὁ Ἀθηναῖος Ἐρεχθέως παῖς ἐκ διαφόρων γυναικῶν θυγατέρας ἀριθμῷ πεντήκοντα πεποιηκὼς, φιλοτιμησάμενός τε αὐτὰς ἐξ Ἡρακλέους παῖδας κτήσασθαι, καλέσας ἐπί τινα θυσίαν τὸν Ἡρακλέα, καὶ λαμπρῶς αὐτὸν ἑστιάσας, κατὰ μίαν αὐτῷ τῶν θυγατέρων ἀπέστειλεν. ὁ δὲ ἐν μιᾷ νυκτὶ διέφθειρεν τὰς πάσας, καὶ γίνεται πατὴρ τῶν καλουμένων Θεσπιάδων."
‘‘Thespios de ho Athēnaios Erechtheōs pais ek diaphorōn gynaikōn thygateras arithmǭ pentēkonta pepoiēkōs, philotimēsamenos te autas ex Hērakleous paidas ktēsasthai, kalesas epi tina thysian ton Hēraklea, kai lamprōs auton hestiasas, kata mian autǭ tōn thygaterōn apesteilen. ho de en mią nykti diephtheiren tas pasas, kai ginetai patēr tōn kaloumenōn Thespiadōn."
"Thespius the Athenian, son of Erechtheus, having had fifty daughters by various wives, and being ambitious to have children for them by Heracles, invited Heracles to a sacrifice, entertained him splendidly, and sent his daughters to him one by one. And he violated them all in one night, and became the father of those called the Thespiadae."
Notes and citation
Summary: Heracles fathered children by all fifty daughters of Thespius in one night.
Extrabiblical texts: Diodorus Siculus, 4.29.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.31 (Dindorf 1:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.32Dindorf 1:70
‟ Λαβὼν δὲ καὶ τὴν Ἰόλην αἰχμάλωτον καὶ θυσίαν ἐπιτελῶν, ἀποστείλας ἐπὶ τὴν γυναῖκα Δηιάνειραν ᾔτει ἱμάτιον καὶ χιτῶνα οἷς εἰώθει χρῆσθαι πρὸς τὰς θυσίας· ἡ δὲ τὸν χιτῶνα χρίσασα τῷ παρὰ τοῦ Κενταύρου δεδομένῳ φίλτρῳ ἀποστέλλει.
‟ Labōn de kai tēn Iolēn aichmalōton kai thysian epitelōn, aposteilas epi tēn gynaika Dēianeiran ę̄tei himation kai chitōna hois eiōthei chrēsthai pros tas thysias; hē de ton chitōna chrisasa tǭ para tou Kentaurou dedomenǭ philtrǭ apostellei.
"Having taken Iole captive and being about to offer a sacrifice, he sent to his wife Deianeira asking for the robe and tunic he was accustomed to use for sacrifices; and she anointed the tunic with the charm given her by the Centaur and sent it.
Notes and citation
Summary: Deianeira sent Heracles the tunic smeared with Nessus's charm.
Notes on the original text
- Digital text corrected (accent misread in digitization): οἶς → οἷς.
Extrabiblical texts: Diodorus Siculus, 4.37.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.32 (Dindorf 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-32). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.33Dindorf 1:70
ὁ δὲ Ἡρακλῆς τὸν χιτῶνα περιθέμενος περιέπεσε συμφορᾷ τῇ μεγίστῃ. τῆς γὰρ ἀκίδος τὸν ἐκ τῆς Ἐχίδνης ἰὸν ἀπειληφυίας, καὶ διὰ τοῦτο τοῦ χιτῶνος διὰ τὴν θερμασίαν τὴν σάρκα τοῦ σώματος λυμηναμένου, περιαλγὴς γενόμενος τὸν διακονήσαντα ἀπέκτεινεν, αὐτὸς δὲ κατὰ χρησμὸν πυρὶ ἑαυτὸν παραδοὺς, οὕτως κατέλυσε τὸν βίον. καὶ τὰ μὲν καθʼ Ἡρακλέα τοιαῦτα. "
ho de Hēraklēs ton chitōna perithemenos periepese symphorą tę̄ megistę̄. tēs gar akidos ton ek tēs Echidnēs ion apeilēphuias, kai dia touto tou chitōnos dia tēn thermasian tēn sarka tou sōmatos lymēnamenou, perialgēs genomenos ton diakonēsanta apekteinen, autos de kata chrēsmon pyri heauton paradous, houtōs katelyse ton bion. kai ta men kathʼ Hēraklea toiauta. "
Heracles put on the tunic and fell into the greatest calamity. For since the arrowhead had taken up the venom of the Hydra, and the tunic therefore, through the heat, ravaged the flesh of his body, he was in great agony and killed the servant who had brought it; and he himself, according to an oracle, gave himself to the fire and so ended his life. Such are the stories of Heracles."
Notes and citation
Summary: The poisoned tunic tortured Heracles, who killed the servant and burned himself to death.
- "Echidna" (viper) here means the Hydra.
Notes on the original text
- Digital text corrected (digitization slip): Ἐχίσνης → Ἐχίδνης.
Extrabiblical texts: Diodorus Siculus, 4.38.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.33 (Dindorf 1:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.34Dindorf 1:70–71
‘‘Περὶ δὲ τοῦ Ἀσκληπιοῦ φασιν Ἀπόλλωνος υἱὸν εἶναι καὶ Κορωνίδος, ζηλῶσαι δὲ τὴν ἰατρικὴν ἐπιστήμην, ἐπὶ τοσοῦτον δὲ προβῆναι τῇ δόξῃ ὡς πολλοὺς τῶν ἀπεγνωσμένων ἀρρώστων παραδόξως θεραπεύειν· ὥστε τὸν Δία παροξυνθέντα κεραυνῷ βαλόντα αὐτὸν διαφθεῖραι, τὸν δὲ Ἀπόλλωνα διὰ τὴν ἀναίρεσιν τοῦ παιδὸς παροξυνθέντα φονεῦσαι τοὺς τὸν κεραυνὸν τῷ Διὶ κατασκευάσαντας Κύκλωπας· ἐπὶ δὲ τῇ τούτων τελευτῇ παροξυνθέντα τὸν Δία προστάξαι τῷ Ἀπόλλωνι παρʼ Ἀδμήτῳ, καὶ ταύτην τὴν τιμωρίαν λαβεῖν παρʼ αὐτοῦ τῶν ἐγκλημάτων.”
‘‘Peri de tou Asklēpiou phasin Apollōnos huion einai kai Korōnidos, zēlōsai de tēn iatrikēn epistēmēn, epi tosouton de probēnai tę̄ doxę̄ hōs pollous tōn apegnōsmenōn arrōstōn paradoxōs therapeuein; hōste ton Dia paroxynthenta keraunǭ balonta auton diaphtheirai, ton de Apollōna dia tēn anairesin tou paidos paroxynthenta phoneusai tous ton keraunon tǭ Dii kataskeuasantas Kyklōpas; epi de tę̄ toutōn teleutę̄ paroxynthenta ton Dia prostaxai tǭ Apollōni parʼ Admētǭ, kai tautēn tēn timōrian labein parʼ autou tōn enklēmatōn.”
"About Asclepius they say that he was the son of Apollo and Coronis, that he devoted himself to the science of medicine, and advanced so far in fame as to heal unexpectedly many sick people who had been given up. So Zeus, provoked, struck him with a thunderbolt and destroyed him; and Apollo, provoked at the killing of his son, murdered the Cyclopes who had made the thunderbolt for Zeus. Zeus, provoked at their death, ordered Apollo to serve as a laborer with Admetus, and took this penalty from him for his offenses."
Notes and citation
Summary: Asclepius was killed by Zeus for healing too well; Apollo avenged him and was punished.
- The infinitive meaning "serve as a laborer" is missing in the digital text; supplied by sense from Diodorus (4.71.3).
Notes on the original text
- Digital text corrected (leaked marginal letter in digitization; word split in digitization): Κύκλωπας· b ἐπὶ → Κύκλωπας· ἐπὶ; ἐγκλη μάτων → ἐγκλημάτων.
Extrabiblical texts: Diodorus Siculus, 4.71.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.34 (Dindorf 1:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-34). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.35Dindorf 1:71
Ταῦτα μὲν οὑν ἐν τῷ τετάρτῳ τῶν βιβλιοθηκῶν ὁ Διόδωρος παρατέθειται. καὶ τὴν λοιπὴν δὲ θεολογίαν πάλιν ὁ αὐτὸς ἐκ τῶν ἄλλων ἐθνῶν μετειληφέναι φησὶ τοὺς Ἕλληνας, γράφων ἐν τῷ τρίτῳ τῆς αὐτοῦ ἱστορίας τάδε
Tauta men houn en tǭ tetartǭ tōn bibliothēkōn ho Diodōros paratetheitai. kai tēn loipēn de theologian palin ho autos ek tōn allōn ethnōn meteilēphenai phēsi tous Hellēnas, graphōn en tǭ tritǭ tēs autou historias tade
This is what Diodorus has set out in the fourth book of his Library. And the same writer says again that the Greeks borrowed the rest of their theology from other nations, writing as follows in the third book of his history:
Notes and citation
Summary: Diodorus says the Greeks borrowed the rest of their theology from other peoples.
Notes on the original text
- Digital text corrected (digitization slip): μετειληθέναι → μετειληφέναι.
Cite (SBL): Eusebius, Praep. ev. 2.2.35 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-35). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.36Dindorf 1:71
‘‘Φασὶ τοίνυν Ἀτλάντειοι πρῶτον παρʼ αὐτοῖς βασιλεῦσαι Οὐρανὸν, τούτου δὲ γενέσθαι παῖδας ὧν πλειόνων γυναικων πέντε προς τοῖς τεσσαρακοντα, ὧν ὀκτωκαίδεκα λέγουσιν ὑπάρχειν ἐκ Τιταίας γυναικός, ἥν σώφρονα γενομένην καὶ πολλῶν ἀγαθῶν αἰτίαν ἀποθεωθῆναι μετὰ τὴν τελευτὴν, Γῆν μετονομασθεῖσαν.
‘‘Phasi toinyn Atlanteioi prōton parʼ autois basileusai Ouranon, toutou de genesthai paidas hōn pleionōn gynaikōn pente pros tois tessarakonta, hōn oktōkaideka legousin hyparchein ek Titaias gynaikos, hēn sōphrona genomenēn kai pollōn agathōn aitian apotheōthēnai meta tēn teleutēn, Gēn metonomastheisan.
"The Atlantians say that Ouranus was the first to reign among them, and that he had forty-five children by several wives, of whom they say eighteen were by one wife, Titaea; she, being chaste and the cause of many good things, was deified after her death and renamed Ge (Earth).
Notes and citation
Summary: The Atlantians said Ouranus was their first king; his wife Titaea was deified as Earth.
- Diodorus, Library 3.56–61 (sections 2.2.36–51).
Notes on the original text
- Digital text corrected (digitization slip): ὡω ὀκτωκαίδεκα → ὧν ὀκτωκαίδεκα; Τεπαίας → Τιταίας.
Extrabiblical texts: Diodorus Siculus, 3.56.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.36 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-36). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.37Dindorf 1:71
γενέσθαι δὲ Οὐρανῷ θυγατέρας Βασίλειαν καὶ Ῥέαν, τὴν καὶ Πανδώραν. τὴν δὲ Βασίλειαν ἐκθρέψασαν τοὺς ἀδελφοὺς μητρὸς εὔνοιαν παρεχομένην μητέρα προσαγορευθῆναι.
genesthai de Ouranǭ thygateras Basileian kai Rhean, tēn kai Pandōran. tēn de Basileian ekthrepsasan tous adelphous mētros eunoian parechomenēn mētera prosagoreuthēnai.
Ouranus had daughters, Basileia and Rhea, who is also Pandora. Basileia brought up her brothers, showing them a mother's kindness, and was called Mother.
Notes and citation
Summary: Basileia, daughter of Ouranus, raised her brothers and was called Mother.
Extrabiblical texts: Diodorus Siculus, 3.57.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.37 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-37). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.38Dindorf 1:71
ὕστερον δὲ μετὰ τὴν τοῦ Οὐρανοῦ τελευτὴν συνοικήσασαν Ὑπερίονι τῷ ἀδελφῷ γεννῆσαι δύο παῖδας, οὓς καὶ ὀνομάσαι Ἥλιον καὶ Σελήνην.
hysteron de meta tēn tou Ouranou teleutēn synoikēsasan Hyperioni tǭ adelphǭ gennēsai dyo paidas, hous kai onomasai Hēlion kai Selēnēn.
Later, after the death of Ouranus, she lived with her brother Hyperion and bore two children, whom she named Helios and Selene (Sun and Moon).
Notes and citation
Summary: Basileia bore Helios and Selene to Hyperion.
Notes on the original text
- Digital text corrected (letter lost in digitization): νομάσαι → ὀνομάσαι.
Extrabiblical texts: Diodorus Siculus, 3.57.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.38 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-38). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.39Dindorf 1:71
τοὺς δὲ ἀδελφοὺς τῆς Ῥέας φοβηθέντας τὸν μὲν Ὑπερίονα κατασφάξαι, τον δὲ Ἥλιον εἰς τὸν Ἠριδανὸν ποταμὸν ἀποπνῖξαι· τὴν δὲ Σελήνην ταῦτα μαθοῦσαν ἀπὸ τέγους ῥῖψαι, τήν δὲ μητέρα ἐμμανῆ γενομένην πλανᾶσθαι κατὰ τὴν χώραν, λελυμένην μὲν τὰς τρίχας, διὰ τυμπάνων δὲ καὶ κυμβάλων ἐνθεάζουσαν, καὶ ὅλως ἀφανῆ καὶ αὐτὴν γενέσθαι.
tous de adelphous tēs Rheas phobēthentas ton men Hyperiona katasphaxai, ton de Hēlion eis ton Ēridanon potamon apopnixai; tēn de Selēnēn tauta mathousan apo tegous rhipsai, tēn de mētera emmanē genomenēn planasthai kata tēn chōran, lelymenēn men tas trichas, dia tympanōn de kai kymbalōn entheazousan, kai holōs aphanē kai autēn genesthai.
Rhea's brothers, becoming afraid, slaughtered Hyperion and drowned Helios in the river Eridanus. Selene, learning of this, threw herself from the roof; and their mother, gone mad, wandered about the country with her hair loose, frenzied by the sound of drums and cymbals, and she too entirely disappeared.
Notes and citation
Summary: Hyperion and Helios were murdered, Selene killed herself, and their mother wandered mad and vanished.
Notes on the original text
- Digital text corrected (digitization slip; letter lost in digitization; stray mark in digitization): ἀδελφοὺς· → ἀδελφοὺς; κατ τὴν → κατὰ τὴν; τυμπάνον → τυμπάνων; κὶ αὐτὴν → καὶ αὐτὴν.
Extrabiblical texts: Diodorus Siculus, 3.57.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.39 (Dindorf 1:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-39). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.40Dindorf 1:71–72
τοὺς δὲ ὄχλους θαυμάσαντας τὴν περιπέτειαν τὸν μὲν Ἥλιον καὶ τὴν Σελήνην μεταγαγεῖν ἐπὶ τὰ κατʼ οὐρανὸν ἄστρα, τὴν δὲ μητέρα τούτων θεόν τε νομίσαι καὶ βωμοὺς ἱδρύσασθαι, καὶ ταῖς διὰ τυμπάνων καὶ κυμβάλων ἐνεργείαις τιμῆσαι.”
tous de ochlous thaumasantas tēn peripeteian ton men Hēlion kai tēn Selēnēn metagagein epi ta katʼ ouranon astra, tēn de mētera toutōn theon te nomisai kai bōmous hidrysasthai, kai tais dia tympanōn kai kymbalōn energeiais timēsai.”
The people, marveling at the calamity, transferred Helios and Selene to the stars of heaven, regarded their mother as a goddess, set up altars, and honored her with ecstatic rites with drums and cymbals."
Notes and citation
Summary: The people made Helios and Selene into heavenly bodies and worshipped their mother.
Notes on the original text
- Digital text corrected (digitization slip; letter lost in digitization; letters lost in digitization; word split in digitization): θαυμάσαντς → θαυμάσαντας; Σελήνηι → Σελήνην; μηέρα → μητέρα; ἱδρύ σασθαι → ἱδρύσασθαι.
Extrabiblical texts: Diodorus Siculus, 3.57.5 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.40 (Dindorf 1:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-40). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.41Dindorf 1:72
“Φρύγες δέ φασι Μῄονα βασιλεύσαντα τῆς Φρυγίας παῖδα Κυβέλην κτήσασθαι, ἣν καὶ σύριγγα πρώτην εὑρεῖν, κληθῆναί τε ὀρείαν μητέρα. Μαρσύαν δὲ τὸν Φρύγα πρὸς ταύτην φιλίαν ἔχοντα πρῶτον αὐλοὺς συστήσασθαι, διατελέσαι δὲ μέχρι τελευτῆς ἀπείρατον ἀφροδισίων.
“Phryges de phasi Mę̄ona basileusanta tēs Phrygias paida Kybelēn ktēsasthai, hēn kai syringa prōtēn heurein, klēthēnai te oreian mētera. Marsyan de ton Phryga pros tautēn philian echonta prōton aulous systēsasthai, diatelesai de mechri teleutēs apeiraton aphrodisiōn.
"The Phrygians say that Meion, king of Phrygia, had a daughter Cybele, who was the first to invent the pipe, and was called the Mother of the Mountain. Marsyas the Phrygian, being her friend, first put together the flutes, and remained without experience of sexual pleasures until his death.
Notes and citation
Summary: The Phrygians said Cybele invented the pipe and Marsyas the flute.
Extrabiblical texts: Diodorus Siculus, 3.58.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.41 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-41). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.42Dindorf 1:72
τὴν δὲ Κυβέλην συνελθοῦσαν εἰς ὁμιλίαν Ἄττιδι γενέσθαι ἐγκύμονα. οὗ γνωσθέντος ὁ ταύτης πατὴρ τὸν Ἄττιν ἀναιρεῖ καὶ τὰς τροφούς· τὴν δὲ Κυβέλην ἐμμανῆ γενομένην ἐπὶ τὴν χώραν ἐκπηδῆσαι, ἐκεῖσέ τε ὀλολύζουσαν καὶ τυμπανίζουσαν διατελεῖν.
tēn de Kybelēn synelthousan eis homilian Attidi genesthai enkymona. hou gnōsthentos ho tautēs patēr ton Attin anairei kai tas trophous; tēn de Kybelēn emmanē genomenēn epi tēn chōran ekpēdēsai, ekeise te ololyzousan kai tympanizousan diatelein.
Cybele, having come into intimacy with Attis, became pregnant. When this was discovered, her father killed Attis and her nurses; and Cybele, gone mad, rushed out into the country, and there continued wailing and beating the drum.
Notes and citation
Summary: Cybele's father killed her lover Attis, and she went mad.
Extrabiblical texts: Diodorus Siculus, 3.58.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.42 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-42). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.43Dindorf 1:72
συνεῖναι δὲ αὐτῇ Μαρσύαν, ὃν εἰς ἅμιλλαν περὶ μουσικῆς ἐλθόντα τῷ Ἀπόλλωνι καὶ ἡττηθέντα ζῶντα ὑπὸ τοῦ Ἀπόλλωνος ἐκδαρῆναι.
syneinai de autę̄ Marsyan, hon eis hamillan peri mousikēs elthonta tǭ Apollōni kai hēttēthenta zōnta hypo tou Apollōnos ekdarēnai.
Marsyas accompanied her; he entered into a contest of music with Apollo, and, being defeated, was flayed alive by Apollo.
Notes and citation
Summary: Marsyas lost a musical contest to Apollo and was flayed alive.
Extrabiblical texts: Diodorus Siculus, 3.59.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.43 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-43). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.44Dindorf 1:72
τὸν δὲ Ἀπόλλωνα ἐρασθέντα τῆς Κυβέλης συμπλακῆναι αὐτῇ μέχρι τῶν Ὑπερβορέων, κελεῦσαί τε θάψαι τὸ Ἄττιδος σῶμα καὶ τιμᾶν ὡς θεὸν τὴν Κυβέλην. διόπερ εἰσέτι καὶ σήμερον τοὺς Φρύγας τοῦτο ποιεῖν, θρηνοῦντας τοῦ μειρακίου τὸν θάνατον, βωμούς τε ἱδρυσαμένους θυσίαις Ἄττιν τε καὶ τὴν Κυβέλην τιμᾶν.
ton de Apollōna erasthenta tēs Kybelēs symplakēnai autę̄ mechri tōn Hyperboreōn, keleusai te thapsai to Attidos sōma kai timan hōs theon tēn Kybelēn. dioper eiseti kai sēmeron tous Phrygas touto poiein, thrēnountas tou meirakiou ton thanaton, bōmous te hidrysamenous thysiais Attin te kai tēn Kybelēn timan.
Apollo, falling in love with Cybele, wandered with her as far as the Hyperboreans, and ordered that the body of Attis be buried and that Cybele be honored as a goddess. Therefore even to this day the Phrygians do this, lamenting the young man's death, setting up altars, and honoring Attis and Cybele with sacrifices.
Notes and citation
Summary: Apollo ordered Attis buried and Cybele honored, and the Phrygians still mourn Attis.
- The digital text has συμπλακῆναι ("embraced"); Diodorus (3.59.7) has συμπλανηθῆναι ("wandered with"), which the sense requires.
Notes on the original text
- Digital text corrected (accent misread in digitization): τιμὰν → τιμᾶν.
Extrabiblical texts: Diodorus Siculus, 3.59.7 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.44 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-44). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.45Dindorf 1:72
ὕστερον δὲ ἐν Πισινοῦντι τῆς Φρυγίας κατασκευάσαι νεὼν πολυτελῆ, καὶ τιμὰς καὶ θυσίας καταδεῖξαι μεγαλοπρεπεστάτας.”
hysteron de en Pisinounti tēs Phrygias kataskeuasai neōn polytelē, kai timas kai thysias katadeixai megaloprepestatas.”
Later they built a costly temple at Pessinus in Phrygia and established most magnificent honors and sacrifices."
Notes and citation
Summary: The Phrygians built a great temple to Cybele at Pessinus.
Notes on the original text
- Digital text corrected (digitization slip): μεγαλοπρεπεστάτις → μεγαλοπρεπεστάτας.
Extrabiblical texts: Diodorus Siculus, 3.59.8 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.45 (Dindorf 1:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-45). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.46Dindorf 1:72–73
“Μετὰ δὲ τὴν Ὑπερίονος τελευτὴν τοὺς Οὐρανοῦ παῖδας διελέσθαι τὴν βασιλείαν, ὧν ὑπάρχειν ἐπιφανεστάτους Ἄτλαντα καὶ Κρόνον. τούτων δὲ τὸν Ἄτλαντα λαβεῖν τοὺς παρὰ τὸν Ὠκεανὸν τόπους γενόμενον ἀστρολόγον ἄριστον· ὑπάρξαι δὲ αὐτῶ καὶ θυγατέρας ἑπτὰ, τὰς καλουμένας Ἀτλαντίδας. ταύτας δὲ μιγείσας τοῖς εὐφυεστάτοις θεοῖς ἀρχηγοὺς καταστῆναι τοῦ πλείστου γένους, τεκούσας δʼ ἀρετὴν θεοὺς καὶ ἥρωας, ὧν τὴν πρεσβυτάτην Μαῖαν Διὶ μιγεῖσαν τεκνοποιῆσαι τὸν Ἑρμῆν. "
“Meta de tēn Hyperionos teleutēn tous Ouranou paidas dielesthai tēn basileian, hōn hyparchein epiphanestatous Atlanta kai Kronon. toutōn de ton Atlanta labein tous para ton Ōkeanon topous genomenon astrologon ariston; hyparxai de autō kai thygateras hepta, tas kaloumenas Atlantidas. tautas de migeisas tois euphyestatois theois archēgous katastēnai tou pleistou genous, tekousas dʼ aretēn theous kai hērōas, hōn tēn presbytatēn Maian Dii migeisan teknopoiēsai ton Hermēn. "
"After the death of Hyperion the sons of Ouranus divided the kingdom, the most famous of whom were Atlas and Cronus. Of these Atlas received the regions along the Ocean, and became the best of astronomers. He had seven daughters, called the Atlantides. These, uniting with the most distinguished gods, became the founders of most of the race, bearing gods and heroes for their excellence; and the eldest of them, Maia, uniting with Zeus, bore Hermes."
Notes and citation
Summary: Atlas the astronomer had seven daughters, mothers of gods and heroes; Maia bore Hermes to Zeus.
Notes on the original text
- Digital text corrected (line-break hyphen rejoined; words joined in digitization): δὲτὸν → δὲ τὸν; ταύ- τας → ταύτας; ἀρε- τὴν → ἀρετὴν.
Extrabiblical texts: Diodorus Siculus, 3.60.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.46 (Dindorf 1:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-46). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.47Dindorf 1:73
‟ Τὸν δὲ Κρόνον διαφέροντα πλεονεξίᾳ καὶ ἀσελγείᾳ γῆμαι τὴν ἀδελφὴν Ῥέαν, ἐξ ἧς γεννῆσαι τὸν Δία. γεγονέναι δὲ καὶ ἕτερον Δία, τὸν ἀδελφὸν μὲν Οὐρανοῦ, τῆς δὲ Κρήτης βασιλεύσαντα, τῇ δόξῃ πολὺ λειπόμενον τοῦ μεταγενεστέρου.
‟ Ton de Kronon diapheronta pleonexią kai aselgeią gēmai tēn adelphēn Rhean, ex hēs gennēsai ton Dia. gegonenai de kai heteron Dia, ton adelphon men Ouranou, tēs de Krētēs basileusanta, tę̄ doxę̄ poly leipomenon tou metagenesterou.
"Cronus, excelling in greed and licentiousness, married his sister Rhea, by whom he begot Zeus. There was also another Zeus, brother of Ouranus, who reigned over Crete, far inferior in fame to the later one.
Notes and citation
Summary: Cronus married Rhea and fathered Zeus; an earlier Zeus ruled Crete.
Notes on the original text
- Digital text corrected (digitization slip): μῖν → μὲν; πο)ὺ → πολὺ.
Extrabiblical texts: Diodorus Siculus, 3.61.1 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.47 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-47). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Dindorf's Teubner text (1867; digital text First1KGreek, CC BY-SA 4.0), then compared section by section with the public-domain English of E. H. Gifford (1903); differences checked against the Greek.
2.2.48Dindorf 1:73
τοῦτον μὲν οὖν βασιλεῦσαι τοῦ σύμπαντος κόσμου, τὸν δὲ τῆς Κρήτης, καὶ δέκα παῖδας γεννῆσαι τοὺς ὀνομασθέντας Κουρῆτας. δείκνυσθαι δὲ αὐτοῦ φασιν εἰσέτι νῦν τάφον ἐν Κρήτῃ.
touton men oun basileusai tou sympantos kosmou, ton de tēs Krētēs, kai deka paidas gennēsai tous onomasthentas Kourētas. deiknysthai de autou phasin eiseti nyn taphon en Krētę̄.
The later one reigned over the whole world; the Cretan one begot ten sons, who were named Curetes; and they say his tomb is still shown in Crete.
Notes and citation
Summary: The Cretan Zeus fathered the Curetes, and his tomb is shown in Crete.
Notes on the original text
- Digital text corrected (digitization slip): ὀνομασθένιας → ὀνομασθέντας.
Extrabiblical texts: Diodorus Siculus, 3.61.2 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.48 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-48). (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.
2.2.49Dindorf 1:73
δυναστεῦσαι δὲ τὸν Κρόνον κατὰ Σικελίαν καὶ Λιβύην καὶ Ἰταλίαν. τούτου δὲ γενόμενον τὸν Δία τὸν ἐναντίον τῷ πατρὶ βίον ζηλῶσαι. διαδέξασθαι δὲ αὐτὸν τὴν βασιλείαν οἱ μέν φασιν ἑκόντος τοῦ πατρὸς παραχωρήσαντος, οἱ δὲ ὑπὸ τῶν ὄχλων αἱρεθέντα διὰ τὸ μῖσος τὸ πρὸς τὸν πατέρα.
dynasteusai de ton Kronon kata Sikelian kai Libyēn kai Italian. toutou de genomenon ton Dia ton enantion tǭ patri bion zēlōsai. diadexasthai de auton tēn basileian hoi men phasin hekontos tou patros parachōrēsantos, hoi de hypo tōn ochlōn hairethenta dia to misos to pros ton patera.
Cronus ruled over Sicily, Libya, and Italy. Zeus, his son, followed a life opposite to his father's. Some say he succeeded to the kingdom when his father yielded it willingly, others that he was chosen by the people because of their hatred of his father.
Notes and citation
Summary: Cronus ruled the west; his son Zeus, unlike him, succeeded to the kingdom.
Extrabiblical texts: Diodorus Siculus, 3.61.3 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.49 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-49). (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.
2.2.50Dindorf 1:73
ἐπιστρατεύσαντος δὲ ἐπʼ αὐτὸν τοῦ Κρόνου μετὰ τῶν Τιτάνων κρατῆσαι μάχῃ τὸν Δία καὶ ἐπελθεῖν πᾶσαν τὴν οἰκουμένην. διενεγκεῖν δὲ αὐτὸν σώματος ῥώμῃ καὶ ταῖς ἄλλαις ἀρεταῖς, σπουδήν τε ποιεῖσθαι πᾶσαν εἰς κόλασιν μὲν τῶν ἀσεβῶν, εὐεργεσίας δὲ τῶν ἀγαθῶν, ἀνθʼ ὧν μετὰ τὴν ἐξ ἀνθρώπων μετάστασιν ὀνομασθῆναι Ζῆνα, διὰ τὸ δοκεῖν τοῦ καλῶς ζῆν αἴτιον γενέσθαι τοῖς ἀνθρώποις.
epistrateusantos de epʼ auton tou Kronou meta tōn Titanōn kratēsai machę̄ ton Dia kai epelthein pasan tēn oikoumenēn. dienenkein de auton sōmatos rhōmę̄ kai tais allais aretais, spoudēn te poieisthai pasan eis kolasin men tōn asebōn, euergesias de tōn agathōn, anthʼ hōn meta tēn ex anthrōpōn metastasin onomasthēnai Zēna, dia to dokein tou kalōs zēn aition genesthai tois anthrōpois.
When Cronus marched against him with the Titans, Zeus defeated him in battle and went through the whole inhabited world. He excelled in bodily strength and the other virtues, and gave all his zeal to punishing the impious and benefiting the good; for which, after his departure from among men, he was named Zen, because he was thought to have been the cause of living (zen) well for mankind.
Notes and citation
Summary: Zeus defeated Cronus and was named Zen for giving humanity the good life.
Notes on the original text
- Digital text corrected (digitization slip; letter lost in digitization; letters lost in digitization): κύτὸν → αὐτὸν; σπουήν → σπουδήν; ἐεργεσίας → εὐεργεσίας; ἀνθώπων → ἀνθρώπων; δοκν → δοκεῖν.
Extrabiblical texts: Diodorus Siculus, 3.61.4 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.50 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-50). (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.
2.2.51Dindorf 1:73
τῶν μὲν οὖν παρὰ τοῖς Ἀτλαντείοις θεολογουμένων τὰ κεφάλαια ταῦτά ἐστι. τούτοις δέ φασι καὶ τοὺς Ἕλληνας συγχρῆσθαι. "
tōn men oun para tois Atlanteiois theologoumenōn ta kephalaia tauta esti. toutois de phasi kai tous Hellēnas synchrēsthai. "
These are the chief points of the theology of the Atlantians; and they say that the Greeks too make use of them."
Notes and citation
Summary: The Greeks share the Atlantian theology.
Notes on the original text
- Digital text corrected (letter lost in digitization; letters lost in digitization): θεολογουμνων → θεολογουμένων; τς Ἕλληνας → τοὺς Ἕλληνας.
Extrabiblical texts: Diodorus Siculus, 3.61.6 (Diodorus Siculus, Library of History; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.51 (Dindorf 1:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-51). (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.
2.2.52Dindorf 1:73–74
Ταῦτα ὁ Διόδωρος ἐν τῇ τρίτῃ τῶν ἱστοριῶν. ὁ δʼ αὐτὸς καὶ ἐν τῇ ἕκτῃ ἀπὸ τῆς Εὐημέρου τοῦ Μεσσηνίου γραφῆς ἐπικυροῖ τὴν αὐτὴν θεολογίαν ὧδε κατὰ λέξιν φάσκων
Tauta ho Diodōros en tę̄ tritę̄ tōn historiōn. ho dʼ autos kai en tę̄ hektę̄ apo tēs Euēmerou tou Messēniou graphēs epikyroi tēn autēn theologian hōde kata lexin phaskōn
So writes Diodorus in the third book of his histories. The same writer, in the sixth book, confirms the same theology from the writing of Euhemerus the Messenian, speaking thus, word for word:
Notes and citation
Summary: Diodorus confirms this theology in Book 6 from Euhemerus of Messene.
Notes on the original text
- Digital text corrected (digitization slip; letters lost in digitization; words joined and accents misread in digitization): ἱστοριν → ἱστοριῶν; τουΜεσσηνίου γραφὴς → τοῦ Μεσσηνίου γραφῆς; θεολογίας ὧδε → θεολογίαν ὧδε.
Cite (SBL): Eusebius, Praep. ev. 2.2.52 (Dindorf 1:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-52). (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.
2.2.53Dindorf 1:74
῾᾿Περὶ θεῶν τοίνυν διττὰς οἱ παλαιοὶ τῶν ἀνθρώπων τοῖς μεταγενεστέροις παραδεδώκασιν ἐννοίας. τοὺς μὲν γὰρ ἀιδίους καὶ ἀφθάρτους εἶναί φασιν, οἷον ἥλιόν τε καὶ σελήνην καὶ τὰ ἄλλα ἄστρα τὰ κατʼ οὐρανὸν, πρὸς δὲ τούτοις ἀνέμους καὶ τοὺς ἄλλους τοὺς τῆς ὁμοίας φύσεως τούτοις τετευχότας· τούτων γὰρ ἕκαστον ἀίδιον ἔχειν τὴν γένεσιν καὶ τὴν διαμονήν· ἑτέρους δὲ λέγουσιν ἐπιγείους γενέσθαι θεοὺς, διὰ δὲ τὰς εἰς ἀνθρώπους εὐεργεσίας ἀθανάτου τετευχότας τιμῆς τε καὶ δόξης, οἷον Ἡρακλέα, Διόνυσον, Ἀρισταῖον, καὶ τοὺς ἄλλους τοὺς τούτοις ὁμοίους.
῾᾿Peri theōn toinyn dittas hoi palaioi tōn anthrōpōn tois metagenesterois paradedōkasin ennoias. tous men gar aidious kai aphthartous einai phasin, hoion hēlion te kai selēnēn kai ta alla astra ta katʼ ouranon, pros de toutois anemous kai tous allous tous tēs homoias physeōs toutois teteuchotas; toutōn gar hekaston aidion echein tēn genesin kai tēn diamonēn; heterous de legousin epigeious genesthai theous, dia de tas eis anthrōpous euergesias athanatou teteuchotas timēs te kai doxēs, hoion Hēraklea, Dionyson, Aristaion, kai tous allous tous toutois homoious.
"Concerning the gods, then, the ancients have handed down to later generations two kinds of notions. Some, they say, are eternal and incorruptible, such as the sun and moon and the other stars of heaven, and besides these the winds and the others that have a nature like theirs; for each of these has its generation and its continuance from eternity. Others, they say, were earthly beings who became gods and obtained immortal honor and glory because of their benefits to mankind, such as Heracles, Dionysus, Aristaeus, and the others like them.
Notes and citation
Summary: Diodorus distinguishes eternal gods (the heavenly bodies) from earthly men deified for their benefits.
- Diodorus, Library 6.1 (preserved here), sections 2.2.53–62, reporting Euhemerus's Sacred Record.
Notes on the original text
- Digital text corrected (accent misread in digitization; accents misread in digitization): οἶον ἥλιόν → οἷον ἥλιόν; οἶον ‘Ηρακλέα → οἷον Ἡρακλέα.
Extrabiblical texts: Diodorus Siculus, 6.1.2 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.53 (Dindorf 1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-53). (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.
2.2.54Dindorf 1:74
περὶ δὲ τῶν ἐπιγείων θεῶν πολλοὶ καὶ ποικίλοι παραδέδονται λόγοι πάρα τοῖς ἱστορικοῖς τε καὶ μυθογράφοις. καὶ τῶν μὲν ἱστορικῶν Εὐήμερος, ὁ τὴν ἱερὰν ἀναγραφὴν ποιησάμενος, ἰδίως ἀναγέγραφεν, τῶν δὲ μυθολόγων Ὅμηρος καὶ Ἡσίοδος καὶ Ὀρφεὺς καὶ ἕτεροι τοιοῦτοι τερατωδεστέρους μύθους περὶ θεῶν πεπλάκασιν· ἡμεῖς δὲ τὰ παρʼ ἀμφοτέροις ἀναγεγραμμένα πειρασόμεθα συντόμως ἐπιδραμεῖν, στοχαζόμενοι τῆς συμμετρίας. "
peri de tōn epigeiōn theōn polloi kai poikiloi paradedontai logoi para tois historikois te kai mythographois. kai tōn men historikōn Euēmeros, ho tēn hieran anagraphēn poiēsamenos, idiōs anagegraphen, tōn de mythologōn Homēros kai Hēsiodos kai Orpheus kai heteroi toioutoi teratōdesterous mythous peri theōn peplakasin; hēmeis de ta parʼ amphoterois anagegrammena peirasometha syntomōs epidramein, stochazomenoi tēs symmetrias. "
About the earthly gods many varied accounts have been handed down by historians and mythographers. Of the historians, Euhemerus, who composed the Sacred Record, has written in a way of his own; of the mythologists, Homer, Hesiod, Orpheus, and others like them have fashioned more monstrous myths about the gods. We shall try to run briefly over what both have recorded, aiming at due proportion."
Notes and citation
Summary: Diodorus will summarize both Euhemerus and the poets on the earthly gods.
Extrabiblical texts: Diodorus Siculus, 6.1.3 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.54 (Dindorf 1:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-54). (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.
2.2.55Dindorf 1:74–75
‟ Εὐήμερος μὲν οὖν φίλος γεγονὼς Κασάνδρου τοῦ βασιλέως, καὶ διὰ τοῦτον ἠναγκασμένος τελεῖν βασιλικάς τινας χρείας καὶ μεγάλας ἀποδημίας φησὶν ἐκτοπισθῆναι κατὰ τὴν μεσημβρίαν εἰς τὸν ὠκεανόν· ἐκπλεύσαντα δὲ αὐτὸν ἐκ τῆς εὐδαίμονος Ἀραβίας ποιήσασθαι τὸν πλοῦν διʼ ὠκεανοῦ πλείους ἡμέρας καὶ προσενεχθῆναι νήσοις πελαγίαις· μίαν ὑπάρχειν τὴν ὀνομαζομένην Παγχαίαν, ἐν ᾗ τεθεᾶσθαι τοὺς ἐνοικοῦντας Παγχαίους εὐσεβείᾳ διαφέροντας, καὶ τοὺς θεοὺς τιμῶντας μεγαλοπρεπεστάταις θυσίαις καὶ ἀναθήμασιν ἀξιολόγοις, ἀργυροῖς τε καὶ χρυσοῖς.
‟ Euēmeros men oun philos gegonōs Kasandrou tou basileōs, kai dia touton ēnankasmenos telein basilikas tinas chreias kai megalas apodēmias phēsin ektopisthēnai kata tēn mesēmbrian eis ton ōkeanon; ekpleusanta de auton ek tēs eudaimonos Arabias poiēsasthai ton ploun diʼ ōkeanou pleious hēmeras kai prosenechthēnai nēsois pelagiais; mian hyparchein tēn onomazomenēn Panchaian, en hę̄ tetheasthai tous enoikountas Panchaious eusebeią diapherontas, kai tous theous timōntas megaloprepestatais thysiais kai anathēmasin axiologois, argyrois te kai chrysois.
"Euhemerus, then, who was a friend of King Cassander and was obliged by him to perform certain royal services and long journeys abroad, says that he traveled southward to the Ocean. Setting sail from Arabia Felix, he made his voyage through the Ocean for several days and was carried to islands in the open sea, one of which was called Panchaea. There he saw the Panchaeans who live there, excelling in piety and honoring the gods with most magnificent sacrifices and remarkable offerings of silver and gold.
Notes and citation
Summary: Euhemerus claimed to have sailed to the island of Panchaea, whose people were very pious.
Notes on the original text
- Digital text corrected (digitization slip; letter lost in digitization; letters lost and stray punctuation in digitization; letters lost in digitization; word split in digitization): τε λεῖν → τελεῖν; ἀποδημία φησὶν → ἀποδημίας φησὶν; τὸ ὠκεανόν → τὸν ὠκεανόν; εὐδαίμονι → εὐδαίμονος; πλείο ἡμέρας. κα προσενεχθῆναι → πλείους ἡμέρας καὶ προσενεχθῆναι; ᾑ τʼ θεᾶσθαι → ᾗ τεθεᾶσθαι; δφέροντας → διαφέροντας; μεγαλοπρεπεσ ταῖς → μεγαλοπρεπεστάταις.
Extrabiblical texts: Diodorus Siculus, 6.1.4 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.55 (Dindorf 1:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-55). (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.
2.2.56Dindorf 1:75
εἶναι δὲ καὶ τὴν νῆσον ἱερὰν θεῶν, καὶ ἕτερα πλείω θαυμαζόμενα κατά τε τὴν ἀρχαιότητα καὶ τὴν τῆς κατασκευῆς πολυτεχνίαν, περὶ ὧν τὰ κατὰ μέρος ἐν ταῖς πρὸ ταύτης βίβλοις ἀναγεγράφαμεν.
einai de kai tēn nēson hieran theōn, kai hetera pleiō thaumazomena kata te tēn archaiotēta kai tēn tēs kataskeuēs polytechnian, peri hōn ta kata meros en tais pro tautēs biblois anagegraphamen.
The island is also sacred to the gods, and there are many other things admired both for their antiquity and for the great art of their construction, of which we have written in detail in the books before this one.
Notes and citation
Summary: Panchaea was a sacred island with many ancient wonders.
Notes on the original text
- Digital text corrected (stray marks in digitization): περὶ - ὧν τὰ κ· ατὰ μέρος → περὶ ὧν τὰ κατὰ μέρος.
Extrabiblical texts: Diodorus Siculus, 6.1.5 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.56 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-56). (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.
2.2.57Dindorf 1:75
εἶναι δʼ ἐν αὐτῇ κατά τινα λόφον ὑψηλὸν καθʼ ὑπερβολὴν ἱερὸν Δῖός Τριφυλίου, καθιδρυμένον ὑπʼ αὐτοῦ καθʼ ὃν καιρὸν ἐβασίλευσε τῆς οἰκουμένης ἁπάσης ἔτι κατὰ ἀνθρώπους ὤν. ἐν τούτῳ τῷ ἱερῷ στήλην εἶναι χρυσῆν, ἐν ᾗ τοῖς Παγχαίοις γράμμασιν ὑπάρχειν γεγραμμένας τάς τε Οὐρανοῦ καὶ Κρόνου καὶ Δῖός πράξεις κεφαλαιωδῶς
einai dʼ en autę̄ kata tina lophon hypsēlon kathʼ hyperbolēn hieron Dios Triphyliou, kathidrymenon hypʼ autou kathʼ hon kairon ebasileuse tēs oikoumenēs hapasēs eti kata anthrōpous ōn. en toutǭ tǭ hierǭ stēlēn einai chrysēn, en hę̄ tois Panchaiois grammasin hyparchein gegrammenas tas te Ouranou kai Kronou kai Dios praxeis kephalaiōdōs
On a very high hill there is a temple of Zeus Triphylius, founded by him when he reigned over the whole inhabited world while still among men. In this temple there is a golden pillar, on which are written in Panchaean letters, in summary, the deeds of Ouranus, Cronus, and Zeus.
Notes and citation
Summary: A golden pillar in the temple of Zeus on Panchaea recorded the deeds of Ouranus, Cronus, and Zeus.
Notes on the original text
- Digital text corrected (accent misread in digitization): ἐν ᾑ τοῖς → ἐν ᾗ τοῖς.
Extrabiblical texts: Diodorus Siculus, 6.1.6 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.57 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-57). (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.
2.2.58Dindorf 1:75
μετὰ ταῦτά φησι πρῶτον Οὐρανὸν βασιλέα γεγονέναι, ἐπιεικῆ τινα ἄνδρα καὶ εὐεργετικόν καὶ τῆς τῶν ἄστρων κινήσεως ἐπιστήμονα· ὃν καὶ πρῶτον θυσίαις τιμῆσαι τοὺς οὐρανίους θεοὺς, διὸ καὶ Οὐρανὸν προσαγορευθῆναι.
meta tauta phēsi prōton Ouranon basilea gegonenai, epieikē tina andra kai euergetikon kai tēs tōn astrōn kinēseōs epistēmona; hon kai prōton thysiais timēsai tous ouranious theous, dio kai Ouranon prosagoreuthēnai.
After this he says that Ouranus was the first king, an equitable and beneficent man, skilled in the motion of the stars; that he was the first to honor the heavenly gods with sacrifices, and was therefore called Ouranus (Heaven).
Notes and citation
Summary: Euhemerus made Ouranus a just king and astronomer who first sacrificed to the heavenly gods.
Extrabiblical texts: Diodorus Siculus, 6.1.8 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.58 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-58). (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.
2.2.59Dindorf 1:75
υἱοὺς δὲ αὐτῷ γενέσθαι ἀπὸ γυναικὸς Ἑστίας Τιτᾶνα καὶ Κρόνον, θυγατέρας δὲ Ῥέαν καὶ Δήμητρα. Κρόνον δὲ βασιλεῦσαι μετὰ Οὐρανὸν, καὶ γήμαντα Ῥέαν γεννῆσαι Δία καὶ Ἥραν καὶ Ποσειδῶνα.
huious de autǭ genesthai apo gynaikos Hestias Titana kai Kronon, thygateras de Rhean kai Dēmētra. Kronon de basileusai meta Ouranon, kai gēmanta Rhean gennēsai Dia kai Hēran kai Poseidōna.
Sons were born to him by his wife Hestia, Titan and Cronus, and daughters, Rhea and Demeter. Cronus reigned after Ouranus, and having married Rhea begot Zeus, Hera, and Poseidon.
Notes and citation
Summary: Ouranus's children included Cronus, who fathered Zeus, Hera, and Poseidon.
Extrabiblical texts: Diodorus Siculus, 6.1.8 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.59 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-59). (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.
2.2.60Dindorf 1:75
τὸν δὲ Δία διαδεξάμενον τὴν βασιλείαν τοῦ Κρόνου γῆμαι Ἥραν καὶ Δήμητρα καὶ Θέμιν· ἐξ ὧν παῖδας ποιήσασθαι Κουρῆτας μὲν ἀπὸ τῆς πρώτης, Περσεφόνην δὲ ἐκ τῆς δευτέρας, Ἀθηνᾶν δὲ ἀπὸ τῆς τρίτης.
ton de Dia diadexamenon tēn basileian tou Kronou gēmai Hēran kai Dēmētra kai Themin; ex hōn paidas poiēsasthai Kourētas men apo tēs prōtēs, Persephonēn de ek tēs deuteras, Athēnan de apo tēs tritēs.
Zeus, succeeding to the kingdom of Cronus, married Hera, Demeter, and Themis, and had children by them: the Curetes by the first, Persephone by the second, and Athena by the third.
Notes and citation
Summary: Zeus married Hera, Demeter, and Themis and had children by each.
Extrabiblical texts: Diodorus Siculus, 6.1.9 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.60 (Dindorf 1:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-60). (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.
2.2.61Dindorf 1:75–76
ἐλθόντα δὲ εἰς Βαβυλῶνα ἐπιξενωθῆναι Βήλῳ, καὶ μετὰ ταῦτα εἰς τὴν Παγχαίαν νῆσον πρὸς τῷ ὠκεανῷ κειμένην παραγενόμενον Οὐρανοῦ τοῦ ἰδίου προπάτορος βωμὸν ἱδρύσασθαι, κἀκεῖθεν διὰ Συρίας ἐλθεῖν πρὸς τὸν τότε δυνάστην Κάσιον, ἐξ οὗ τὸ Κάσιον ὄρος· ἐλθόντα δὲ εἰς Κιλικίαν πολέμῳ νικῆσαι Κίλικα τοπάρχην. καὶ ἄλλα δὲ πλεῖστα ἔθνη ἐπελθόντα παρʼ ἅπασι τιμηθῆναι, καὶ θεὸν ἀναγορευθῆναι.’
elthonta de eis Babylōna epixenōthēnai Bēlǭ, kai meta tauta eis tēn Panchaian nēson pros tǭ ōkeanǭ keimenēn paragenomenon Ouranou tou idiou propatoros bōmon hidrysasthai, kakeithen dia Syrias elthein pros ton tote dynastēn Kasion, ex hou to Kasion oros; elthonta de eis Kilikian polemǭ nikēsai Kilika toparchēn. kai alla de pleista ethnē epelthonta parʼ hapasi timēthēnai, kai theon anagoreuthēnai.’
Going to Babylon, he was entertained by Belus; and afterward, coming to the island of Panchaea, which lies by the Ocean, he set up an altar to Ouranus, his own forefather. From there he went through Syria to Casius, the ruler at that time, from whom Mount Casius is named; and going into Cilicia he conquered Cilix, the local ruler, in war. Visiting very many other nations as well, he was honored by them all and proclaimed a god."
Notes and citation
Summary: Zeus traveled widely, was honored everywhere, and was proclaimed a god.
Notes on the original text
- Digital text corrected (breathing misread in digitization; line-break hyphen rejoined): ὐκεανῷ → ὠκεανῷ; ἀναγο- ρευθῆναι → ἀναγορευθῆναι.
Extrabiblical texts: Diodorus Siculus, 6.1.10 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.61 (Dindorf 1:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-61). (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.
2.2.62Dindorf 1:76
Ταῦτα καὶ τὰ τούτοις παραπλήσια ὡς περὶ θνητῶν ἀνδρῶν περὶ τῶν θεῶν διελθὼν ἐπιφέρει λέγων ‟ Καὶ περὶ μὲν Εὐημέρου τοῦ συνταξαμένου τὴν ἱερὰν ἀναγραφὴν ἀρκεσθησόμεθα τοῖς ῥηθεῖσι· τὰ δὲ παρὰ τοῖς Ἕλλησι μυθολογούμενα περὶ θεῶν ἀκολούθως Ἡσιόδῳ καὶ Ὁμήρῳ καὶ Ὀρφεῖ πειρασόμεθα συντόμως ἐπιδραμεῖν. Εἶθʼ ἐξῆς ἐπισυνάπτει τὰς τῶν ποιητῶν μυθολογίας.
Tauta kai ta toutois paraplēsia hōs peri thnētōn andrōn peri tōn theōn dielthōn epipherei legōn ‟ Kai peri men Euēmerou tou syntaxamenou tēn hieran anagraphēn arkesthēsometha tois rhētheisi; ta de para tois Hellēsi mythologoumena peri theōn akolouthōs Hēsiodǭ kai Homērǭ kai Orphei peirasometha syntomōs epidramein. Eithʼ exēs episynaptei tas tōn poiētōn mythologias.
Having gone through these things and the like about the gods as about mortal men, he adds, saying: "Concerning Euhemerus, who composed the Sacred Record, we shall be content with what has been said; but we shall try to run briefly over what is told in myth among the Greeks about the gods, following Hesiod, Homer, and Orpheus." Then next he adds the mythologies of the poets.
Notes and citation
Summary: Diodorus closes his account of Euhemerus and turns to the poets' myths.
Notes on the original text
- Digital text corrected (accent misread in digitization; letters transposed in digitization): θεόν διελθὼν → θεῶν διελθὼν; Εὐμηέρου → Εὐημέρου.
Extrabiblical texts: Diodorus Siculus, 6.1.11 (Diodorus Siculus, Library of History; quotation); Euhemerus (Euhemerus, Sacred Record; quotation)
Cite (SBL): Eusebius, Praep. ev. 2.2.62 (Dindorf 1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-62). (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.
2.2.63Dindorf 1:76
Ἀλλὰ γὰρ τοσαῦτα καὶ ἀπὸ τῆς Ἑλλήνων θεολογίας ἀποχρῶντας ἡμῖν ἀποτετμήσθω, οἷς εὔλογον ἐπισυνάψαι τῶν αὐτῶν θεῶν τὰς ἐν τοῖς ἀδύτοις τελετὰς καὶ τὰ ἀπόρρητα μυστήρια, σκέψασθαί τε πότερον θείας ὡς ἀληθῶς θεολογίας ἐχούσης τι θεοπρεπὲς δεῖγμα φέρουσιν, ἢ κάτωθέν ποθεν ἀπὸ μακρᾶς καὶ δαιμονικῆς πλάνης ὁρμῶνται, γέλωτος ἢ καὶ μᾶλλον αἰσχύνης, μᾶλλον δὲ καὶ τοῖς ἔτι τυφλώττουσιν οἴκτου ὄντα ἄξια.
Alla gar tosauta kai apo tēs Hellēnōn theologias apochrōntas hēmin apotetmēsthō, hois eulogon episynapsai tōn autōn theōn tas en tois adytois teletas kai ta aporrēta mystēria, skepsasthai te poteron theias hōs alēthōs theologias echousēs ti theoprepes deigma pherousin, ē katōthen pothen apo makras kai daimonikēs planēs hormōntai, gelōtos ē kai mallon aischynēs, mallon de kai tois eti typhlōttousin oiktou onta axia.
But let this much, sufficient for us, be cut out from the theology of the Greeks. It is reasonable to add to it the rites of the same gods in their shrines and their secret mysteries, and to consider whether they bear any mark worthy of God, of a theology that is truly divine, or spring from somewhere below, from a long and demonic error, worthy of laughter, or rather of shame, or rather of pity for those still blind.
Notes and citation
Summary: Eusebius proposes to examine the secret mysteries of the Greek gods.
Notes on the original text
- Digital text corrected (accent misread in digitization): οἶς εὔλογον → οἷς εὔλογον.
Cite (SBL): Eusebius, Praep. ev. 2.2.63 (Dindorf 1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-63). (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.
2.2.64Dindorf 1:76
ταῦτα δὲ Κλήμης ὁ θαυμάσιος ἐν τῷ πρὸς Ἕλληνας Προτρεπτικῷ διαρρήδην ἐκκαλύπτει, πάντων μὲν διὰ πείρας ἐλθὼν ἀνὴρ, θᾶττόν γε μὴν τῆς πλάνης ἀνανεύσας, ὡς ἂν πρὸς τοῦ σωτηρίου λόγου καὶ διὰ τῆς εὐαγγελικῆς διδασκαλίας τῶν κακῶν λελυτρωμένος. βραχέα δʼ οὖν καὶ τούτων ἐπάκουσον
tauta de Klēmēs ho thaumasios en tǭ pros Hellēnas Protreptikǭ diarrēdēn ekkalyptei, pantōn men dia peiras elthōn anēr, thatton ge mēn tēs planēs ananeusas, hōs an pros tou sōtēriou logou kai dia tēs euangelikēs didaskalias tōn kakōn lelytrōmenos. brachea dʼ oun kai toutōn epakouson
These the admirable Clement exposes plainly in his Exhortation to the Greeks, a man who had gone through all of them by experience but quickly turned back from the error, as one redeemed from those evils by the saving word and through the teaching of the gospel. Listen, then, briefly to these too:
Notes and citation
Summary: Eusebius introduces Clement of Alexandria's exposure of the mysteries.
Notes on the original text
- Digital text corrected (accent misread in digitization): εὐαγγελικὴς → εὐαγγελικῆς.
Cite (SBL): Eusebius, Praep. ev. 2.2.64 (Dindorf 1:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-2-1/#p-2-2-64). (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.