Preparation for the Gospel 2.3.1–2.6.24

Eusebius of Caesarea · Preparation for the Gospel · ca. 313–324 · Caesarea · 78 passages

Greek text: Dindorf, Eusebii Opera 1 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 1–2 (Leipzig: Teubner, 1867), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: E. H. Gifford, Eusebii Pamphili Evangelicae Praeparationis libri XV (Oxford, 1903), vol. 3 (English).

Preparation 2, chapter 3

2.3.1Dindorf 1:76–77

‟ Ἄδυτα τοίνυν ἄθεα μὴ πολυπραγμονεῖτε, μηδὲ βαράθρων στόματα τερατείας ἔμπλεα, ἢ λέβητα Θεσπρώτειον, ἢ τρίποδα Κιρραῖον, ἢ Δωδωναῖον χαλκεῖον, γεράνδρυον δὲ ψάμμοις ἐρήμαις τετιμημένον καὶ τὸ αὐτόθι μαντεῖον αὐτῇ δρυῒ μεμαρασμένον μύθοις γεγηρακόσι καταλείψατε.

‟ Adyta toinyn athea mē polypragmoneite, mēde barathrōn stomata terateias emplea, ē lebēta Thesprōteion, ē tripoda Kirraion, ē Dōdōnaion chalkeion, gerandryon de psammois erēmais tetimēmenon kai to autothi manteion autę̄ dryï memarasmenon mythois gegērakosi kataleipsate.

"Do not, then, pry into godless shrines, nor into the mouths of chasms full of marvel-mongering, nor the Thesprotian cauldron, nor the Cirrhaean tripod, nor the Dodonaean bronze; and the old oak honored in the desert sands, and the oracle there, withered away together with the oak itself, leave to myths grown old.

Notes and citation

Summary: Clement urges his readers to abandon the famous oracles of Greece and Egypt.

Clement of Alexandria, Exhortation to the Greeks 2.11–23 (sections 2.3.1–42).

Notes on the original text

Digital text corrected (leaked marginal letter in digitization; repeated punctuation in digitization; stray mark in digitization): πολυπραγμονεῖτε, d μηδὲ → πολυπραγμονεῖτε, μηδὲ; Θεσπρώτειον,, → Θεσπρώτειον,; αὐτῇ δρυὶ· μεμαρασμένον → αὐτῇ δρυῒ μεμαρασμένον.

Extrabiblical texts: Clement of Alexandria, Protr. 2.11.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.1 (Dindorf 1:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-1). (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.

2.3.2Dindorf 1:77

σεσίγηται γοῦν ἡ Κασταλίας πηγὴ, καὶ Κολοφῶνος ἄλλη πηγὴ, καὶ τὰ ἄλλα ὁμοίως τέθνηκε νάματα μαντικά. καὶ δὴ τοῦ τύφου κενὰ ὀψὲ μὲν ὅμως δʼ οὖν διελήλεγκται τοῖς ἰδίοις συνεκρεύσαντα μύθοις.

sesigētai goun hē Kastalias pēgē, kai Kolophōnos allē pēgē, kai ta alla homoiōs tethnēke namata mantika. kai dē tou typhou kena opse men homōs dʼ oun dielēlenktai tois idiois synekreusanta mythois.

The spring of Castalia, at any rate, has been silenced, and the other spring of Colophon; and the other prophetic streams are likewise dead. Emptied of their vanity, late indeed but nonetheless, they have been exposed, having run dry together with their own myths.

Notes and citation

Summary: The famous prophetic springs have fallen silent.

Extrabiblical texts: Clement of Alexandria, Protr. 2.11.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.2 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-2). (abbreviation not yet checked)

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2.3.3Dindorf 1:77

διήγησαι ἡμῖν καὶ τῆς ἄλλης μαντικῆς. μᾶλλον δὲ μανικῆς τὰ ἄχρηστα χρηστήρια, τὸν Κλάριον, τὸν Πύθιον, τὸν Διδυμέα, τὸν Ἀμφιάρεω, τὸν Ἀπόλλω, τὸν Ἀμφίλοχον·

diēgēsai hēmin kai tēs allēs mantikēs. mallon de manikēs ta achrēsta chrēstēria, ton Klarion, ton Pythion, ton Didymea, ton Amphiareō, ton Apollō, ton Amphilochon;

Tell us also of the useless oracles of the rest of divination, or rather of madness: the Clarian, the Pythian, the Didymaean, that of Amphiaraus, of Apollo, of Amphilochus;

Notes and citation

Summary: Clement lists the useless oracles of the Greeks.

Extrabiblical texts: Clement of Alexandria, Protr. 2.11.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.3 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-3). (abbreviation not yet checked)

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2.3.4Dindorf 1:77

εἰ δὲ βούλει καὶ τερατοσκόπους καὶ οἰωνοσκόπους καὶ τοὺς ὀνείρων κριτὰς ἀνιέρου σὺν αὐτοῖς· στῆσον δὲ ὁμοῦ παρὰ τὸν Πύθιον ἄγων τοὺς ἀλευρομάντεις καὶ κριθομάντεις καὶ τοὺς εἰσέτι παρὰ τοῖς πολλοῖς τετιμημένους ἐγγαστριμύθους· ναὶ μὴν ἄδυτα Αἰγυπτίων καὶ Τυρρηνῶν νεκυομαντεῖαι σκότῳ παραδεδόσθων· μανικὰ ταῦτα ὡς ἀληθῶς ἀνθρώπων ἀπίστων σοφιστήρια καὶ πλάνης ἀκράτου κυβευτήρια.

ei de boulei kai teratoskopous kai oiōnoskopous kai tous oneirōn kritas anierou syn autois; stēson de homou para ton Pythion agōn tous aleuromanteis kai krithomanteis kai tous eiseti para tois pollois tetimēmenous engastrimythous; nai mēn adyta Aigyptiōn kai Tyrrēnōn nekyomanteiai skotǭ paradedosthōn; manika tauta hōs alēthōs anthrōpōn apistōn sophistēria kai planēs akratou kybeutēria.

and if you will, devote to perdition along with them the interpreters of portents and of birds and the judges of dreams. Set beside the Pythian, too, the diviners by flour and by barley, and the ventriloquists who are still honored by the many. Yes, and let the shrines of the Egyptians and the necromancies of the Etruscans be consigned to darkness. These are truly mad schools of sophistry for faithless men, and gambling houses of undiluted error.

Notes and citation

Summary: All kinds of diviners and necromancers should be abandoned as schools of error.

Extrabiblical texts: Clement of Alexandria, Protr. 2.11.3 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.4 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-4). (abbreviation not yet checked)

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2.3.5Dindorf 1:77

συνέμποροι τῆσδε τῆς γοητείας αἶγες αἱ ἐπὶ μαντικὴν ἠσκημέναι καὶ κόρακες ἀνθρώποις χρᾶν ὑπʼ ἀνθρώπων διδασκόμενοι. "

synemporoi tēsde tēs goēteias aiges hai epi mantikēn ēskēmenai kai korakes anthrōpois chran hypʼ anthrōpōn didaskomenoi. "

Partners in this trickery are goats trained for divination, and ravens taught by men to give oracles to men."

Notes and citation

Summary: Even trained goats and ravens are used for divination.

Notes on the original text

Digital text corrected (repeated syllables in digitization): ἠσκημέναι μέναι → ἠσκημέναι.

Extrabiblical texts: Clement of Alexandria, Protr. 2.11.3 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.5 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-5). (abbreviation not yet checked)

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2.3.6Dindorf 1:77

Τί δʼ εἴ σοι καταλέγοιμι τὰ μυστήρια; οὐκ ἐξορχήσομαι μὲν ὥσπερ Ἀλκιβιάδην λέγουσιν, ἀπογυμνώσω δὲ εὖ μάλα ἀνὰ τὸν τῆς ἀληθείας λόγον τὴν γοητείαν τὴν ἐγκεκρυμμένην αὐτοῖς, καὶ αὐτούς γε τοὺς καλουμένους ὑμῶν θεοὺς, ὧν αἱ τελεταὶ μυστικαὶ, οἷον ἐπὶ σκηνῆς τοῦ βίου τοῖς ἀληθείας ἐγκυκλήσω θεαταῖς.

Ti dʼ ei soi katalegoimi ta mystēria? ouk exorchēsomai men hōsper Alkibiadēn legousin, apogymnōsō de eu mala ana ton tēs alētheias logon tēn goēteian tēn enkekrymmenēn autois, kai autous ge tous kaloumenous hymōn theous, hōn hai teletai mystikai, hoion epi skēnēs tou biou tois alētheias enkyklēsō theatais.

"What if I were to recount to you the mysteries? I will not mock them in dance, as they say Alcibiades did, but I will strip bare, in accordance with the word of truth, the trickery hidden in them; and your so-called gods themselves, whose rites are mystic, I will wheel out, as on the stage of life, before the spectators of truth.

Notes and citation

Summary: Clement will expose the mysteries and their gods before the spectators of truth.

Notes on the original text

Digital text corrected (accent misread in digitization): ὣν αἱ → ὧν αἱ.

Extrabiblical texts: Clement of Alexandria, Protr. 2.12.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.6 (Dindorf 1:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-6). (abbreviation not yet checked)

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2.3.7Dindorf 1:77–78

Διόνυσον μαινόλην ὀργιάζουσι Βάκχοι ὠμοφαγίᾳ τὴν ἱερομηνίαν ἄγοντες, καὶ τελίσκουσι τὰς κρεανομίας τῶν φόνων, ἀνεστεμμένοι τοῖς ὄφεσιν, ἐπολολύζοντες Εὐαν Εὖαν ἐκείνην, διʼ ἣν ἡ πλάνη παρηκολούθησε καὶ ὁ θάνατος ἐπηκολούθησε]· καὶ σημεῖον ὀργίων Βακχικῶν ὄφις ἐστὶ τετελεσμένος.

Dionyson mainolēn orgiazousi Bakchoi ōmophagią tēn hieromēnian agontes, kai teliskousi tas kreanomias tōn phonōn, anestemmenoi tois ophesin, epololyzontes Euan Euan ekeinēn, diʼ hēn hē planē parēkolouthēse kai ho thanatos epēkolouthēse]; kai sēmeion orgiōn Bakchikōn ophis esti tetelesmenos.

The Bacchants hold orgies in honor of the mad Dionysus, celebrating their sacred frenzy with the eating of raw flesh, and they perform the distribution of the flesh of their butcheries, crowned with snakes, shrieking out 'Eua, Eua,' the name of that Eve through whom error came in; and a consecrated serpent is the sign of the Bacchic orgies.

Gen 3:1–6 (allusion, medium confidence)

Notes and citation

Summary: The Bacchic rites, with raw flesh and serpents, invoke Eve, through whom error came.

The words "and death followed" (καὶ ὁ θάνατος ἐπηκολούθησε) are followed in the digital text by a closing square bracket; they appear to be bracketed by the editor as an addition and are left out of the translation.

Extrabiblical texts: Clement of Alexandria, Protr. 2.12.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.7 (Dindorf 1:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-7). (abbreviation not yet checked)

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2.3.8Dindorf 1:78

αὐτίκα γοῦν κατὰ τὴν ἀκριβῆ τῶν Ἑβραίων φωνὴν τὸ ὄνομα τὸ Εὗα δασυνόμενον ἑρμηνεύεται ὄφις ἡ θήλεια. Δηὼ δὲ καὶ Κόρη δρᾶμα ἤδη ἐγενέσθην μυστικὸν, καὶ τὴν πλάνην καὶ τὴν ἁρπαγὴν καὶ τὸ πένθος αὐταῖν Ἐλευσίς δᾳδουχεῖ.”

autika goun kata tēn akribē tōn Hebraiōn phōnēn to onoma to Heua dasynomenon hermēneuetai ophis hē thēleia. Dēō de kai Korē drama ēdē egenesthēn mystikon, kai tēn planēn kai tēn harpagēn kai to penthos autain Eleusis dądouchei.”

In fact, according to the exact Hebrew pronunciation, the name Heva, with a rough breathing, is interpreted 'the female serpent.' Deo and Kore have now become a mystic drama, and Eleusis lights up with torches their wandering, the rape, and their grief."

Notes and citation

Summary: Clement connects Eve's name with the serpent and describes the Eleusinian drama of Demeter and Kore.

Clement's etymology links Ḥawwāh (Eve) with Aramaic ḥiwyāʾ, "serpent."

Notes on the original text

Digital text corrected (line-break hyphen rejoined): φω- νὴν → φωνὴν.

Extrabiblical texts: Clement of Alexandria, Protr. 2.12.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.8 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-8). (abbreviation not yet checked)

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2.3.9Dindorf 1:78

“Καί μοι δοκεῖ τὰ ὄργια καὶ τὰ μυστήρια δεῖν ἐτυμολογεῖν, τὰ μὲν ἀπὸ τῆς ὀργῆς τῆς Δηοῦς τῆς πρὸς Δία γεγενημένης, τὰ δὲ ἀπὸ τοῦ μύσους τοῦ συμβεβηκότος περὶ τὸν Διόνυσον· εἰ δὲ καὶ ἀπὸ Μυοῦντός τινος Ἀττικοῦ, ὃν ἐν κυνηγίᾳ διαφθαρῆναι Ἀπολλόδωρος λέγει, οὐ φθόνος ὑμῶν δεδοξάσθαι τὰ μυστήρια ἐπιτυμβίῳ [φωνῇ καὶ] τιμῇ.

“Kai moi dokei ta orgia kai ta mystēria dein etymologein, ta men apo tēs orgēs tēs Dēous tēs pros Dia gegenēmenēs, ta de apo tou mysous tou symbebēkotos peri ton Dionyson; ei de kai apo Myountos tinos Attikou, hon en kynēgią diaphtharēnai Apollodōros legei, ou phthonos hymōn dedoxasthai ta mystēria epitymbiǭ [phōnę̄ kai] timę̄.

"And it seems to me that orgies and mysteries must be derived, the one from the wrath (orge) of Deo against Zeus, the other from the pollution (mysos) that befell Dionysus. Or if they come from one Myus of Attica, who, Apollodorus says, was killed in hunting, I do not grudge you that your mysteries have been glorified with funeral honors.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Clement derives 'orgies' and 'mysteries' from wrath and pollution, or from a dead hunter.

The editor brackets φωνῇ καί ("with a voice and") as a deletion; it is left out.

Extrabiblical texts: Clement of Alexandria, Protr. 2.13.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.9 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-9). (abbreviation not yet checked)

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2.3.10Dindorf 1:78

πάρεστι δὲ καὶ ἄλλως μυθάριά σοι νοεῖν, ἀντιστοιχούντων τῶν γραμμάτων, τὰ μυστήρια. θηρεύουσι γὰρ, εἰ καὶ ἄλλοι τινὲς, ἀτὰρ δὴ καὶ οἱ μῦθοι οἱ τοιοίδε Θρᾳκῶν τοὺς βαρβαρικωτάτους, Φρυγῶν τοὺς ἀνοητοτάτους, Ἑλλήνων τοὺς δεισιδαίμονας.

paresti de kai allōs mytharia soi noein, antistoichountōn tōn grammatōn, ta mystēria. thēreuousi gar, ei kai alloi tines, atar dē kai hoi mythoi hoi toioide Thrąkōn tous barbarikōtatous, Phrygōn tous anoētotatous, Hellēnōn tous deisidaimonas.

You may also understand the mysteries in another way, as 'myth-ries,' by a change of letters; for myths of this kind, as well as other things, hunt down the most barbarous of the Thracians, the most foolish of the Phrygians, and the superstitious among the Greeks.

Notes and citation

Summary: Mysteries are only myths that ensnare the foolish and superstitious.

Clement plays on μυστήρια and μῦθος.

Extrabiblical texts: Clement of Alexandria, Protr. 2.13.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.10 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-10). (abbreviation not yet checked)

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2.3.11Dindorf 1:78

ὄλοιτο οὖν ὁ τῆσδε ἄρξας τῆς ἀπάτης ἀνθρώποις, εἴτε ὁ Δάρδανος ὁ μύθους θεῶν καταδείξας τὰ μυστήρια, εἴτε Ἠετίων ὁ τὰ Σαμοθρᾳκῶν ὄργια καὶ τελετὰς ὑποστησάμενος, εἴτε ὁ Φρὺξ ἐκεῖνος ὁ Μίδας, ὁ παρὰ τοῦ Ὀδρύσου μαθὼν, ἔπειτα διαδοὺς τοῖς ὑποτεταγμένοις ἔντεχνον ἀπάτην.

oloito oun ho tēsde arxas tēs apatēs anthrōpois, eite ho Dardanos ho mythous theōn katadeixas ta mystēria, eite Ēetiōn ho ta Samothrąkōn orgia kai teletas hypostēsamenos, eite ho Phryx ekeinos ho Midas, ho para tou Odrysou mathōn, epeita diadous tois hypotetagmenois entechnon apatēn.

Perish, then, whoever began this deceit among men, whether it was Dardanus, who introduced the mysteries of the Mother of the gods, or Eetion, who founded the orgies and rites of the Samothracians, or that Phrygian Midas who learned the artful deceit from Odrysus and then handed it on to his subjects.

Notes and citation

Summary: Clement curses the founders of the mysteries.

The digital text reads μύθους θεῶν; Clement's text has "of the Mother of the gods" (μητρὸς θεῶν), which the sense requires.

Extrabiblical texts: Clement of Alexandria, Protr. 2.13.3 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.11 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-11). (abbreviation not yet checked)

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2.3.12Dindorf 1:78

οὐ γάρ με ὁ Κύπριος ὁ νησιώτης Κινύρας παραπείσαι ποτʼ ἂν, τὰ περὶ τὴν Ἀφροδίτην μαχλῶντα ὄργια ἐκ νυκτὸς ἡμέρᾳ παραδοῦναι τολμήσας, φιλοτιμούμενος θειάσαι πόρνην πολίτιδα.

ou gar me ho Kyprios ho nēsiōtēs Kinyras parapeisai potʼ an, ta peri tēn Aphroditēn machlōnta orgia ek nyktos hēmerą paradounai tolmēsas, philotimoumenos theiasai pornēn politida.

For Cinyras the Cypriot islander would never persuade me, who dared to bring out from night into day the lewd orgies of Aphrodite, ambitious to deify a harlot of his own city.

Notes and citation

Summary: Cinyras introduced the lewd rites of Aphrodite to deify a prostitute.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): πόρ- νην → πόρνην.

Extrabiblical texts: Clement of Alexandria, Protr. 2.13.4 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.12 (Dindorf 1:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-12). (abbreviation not yet checked)

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2.3.13Dindorf 1:78–79

Μελάμποδα δὲ τὸν Ἀμυθάονος ἄλλοι φασὶν ἐξ Αἰγύπτου μετακομίσαι τῇ Ἑλλάδι τὰς Δηοῦς ἑορτὰς, πένθος ὑμνούμενον. τούτους ἔγωγʼ ἂν ἀρχεκάκους φήσαιμι μύθων ἀθέων καὶ δεισιδαιμονίας ὀλεθρίου πατέρας, σπέρμα κακίας καὶ φθορᾶς ἐγκαταφυτεύσαντας τῷ βίῳ τὰ μυστήρια.’’

Melampoda de ton Amythaonos alloi phasin ex Aigyptou metakomisai tę̄ Helladi tas Dēous heortas, penthos hymnoumenon. toutous egōgʼ an archekakous phēsaimi mythōn atheōn kai deisidaimonias olethriou pateras, sperma kakias kai phthoras enkataphyteusantas tǭ biǭ ta mystēria.’’

Others say that Melampus the son of Amythaon brought from Egypt to Greece the festivals of Deo, a grief celebrated in hymns. These I would call the originators of evil, fathers of godless myths and of deadly superstition, who planted the mysteries in human life as a seed of vice and corruption."

Notes and citation

Summary: Melampus and the founders of the mysteries planted vice and superstition in human life.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): δεισιδαι- μονίας → δεισιδαιμονίας.

Extrabiblical texts: Clement of Alexandria, Protr. 2.13.5 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.13 (Dindorf 1:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-13). (abbreviation not yet checked)

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2.3.14Dindorf 1:79

Ἤδη δὲ, καὶ γὰρ καιρὸς, αὐτὰ ὑμῶν τὰ ὄργια ἐξελέγξω ἀπάτης καὶ τερατείας ἔμπλεα. καὶ εἰ μεμύησθε, μᾶλλον ἐπιγελάσεσθε τοῖς μύθοις ὑμῶν τούτοις τοῖς τιμωμένοις. ἀγορεύσω δὲ ἀναφανδὸν τὰ κεκρυμμένα, οὐκ αἰδούμενος λέγειν ἃ προσκυνεῖν οὐκ αἰσχύνεσθε.

Ēdē de, kai gar kairos, auta hymōn ta orgia exelenxō apatēs kai terateias emplea. kai ei memyēsthe, mallon epigelasesthe tois mythois hymōn toutois tois timōmenois. agoreusō de anaphandon ta kekrymmena, ouk aidoumenos legein ha proskynein ouk aischynesthe.

"And now, for it is time, I will prove your orgies themselves to be full of deceit and marvel-mongering. And if you have been initiated, you will laugh all the more at these myths of yours that are held in honor. I will proclaim openly what is hidden, not ashamed to speak of what you are not ashamed to worship.

Notes and citation

Summary: Clement will openly describe the hidden rites.

Notes on the original text

Digital text corrected (line-break hyphen rejoined): ὄρ- για → ὄργια.

Extrabiblical texts: Clement of Alexandria, Protr. 2.14.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.14 (Dindorf 1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-14). (abbreviation not yet checked)

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2.3.15Dindorf 1:79

ἡ μὲν οὖν ἀφρογενὴς καὶ κυπρογενὴς καὶ Κινύρᾳ φίλη, τὴν Ἀφροδίτην λέγω, τὴν φιλομηδέα, ὅτι μηδέων ἐξεφαάνθη, μηδέων ἐκείνων τῶν ἀποκεκομμένων Οὐρανοῦ, τῶν λάγνων, τῶν μετὰ τὴν τομὴν τὸ κῦμα βεβιασμένων, ὡς ἀσελγῶν ὑμῖν μορίων ἄξιος Ἀφροδίτη γίνεται καρπὸς, ἐν ταῖς τελεταῖς ταύτης τῆς πελαγίας ἡδονῆς, τεκμήριον τῆς γονῆς, ἁλῶν χόνδρος, καὶ φαλλὸς τοῖς μυουμένοις τὴν τέχνην τὴν μοιχικὴν ἐπιδέδοται· νόμισμα δὲ εἰσφέρουσιν αὐτῇ οἱ μυούμενοι ὡς ἑταίρᾳ ἐρασταί.

hē men oun aphrogenēs kai kyprogenēs kai Kinyrą philē, tēn Aphroditēn legō, tēn philomēdea, hoti mēdeōn exephaanthē, mēdeōn ekeinōn tōn apokekommenōn Ouranou, tōn lagnōn, tōn meta tēn tomēn to kyma bebiasmenōn, hōs aselgōn hymin moriōn axios Aphroditē ginetai karpos, en tais teletais tautēs tēs pelagias hēdonēs, tekmērion tēs gonēs, halōn chondros, kai phallos tois myoumenois tēn technēn tēn moichikēn epidedotai; nomisma de eispherousin autę̄ hoi myoumenoi hōs hetairą erastai.

There is, then, the foam-born, the Cyprus-born, the darling of Cinyras: I mean Aphrodite, called philommedes because she was brought forth from the medea, those lustful members cut off from Ouranus, which after the cutting did violence to the wave. See how, from members so licentious, a worthy fruit is born for you, Aphrodite! And in the rites of this sea-born pleasure, a lump of salt and a phallus are given to those initiated into the art of adultery, as a token of her birth; and the initiates bring her a coin, as lovers to a harlot.

Notes and citation

Summary: Clement exposes the shameful origin and rites of Aphrodite.

A play on φιλομμηδής ("laughter-loving") and μήδεα (genitals), after Hesiod, Theogony 200.

Notes on the original text

Digital text corrected (line-break dash in digitization; line-break hyphen rejoined; stray mark and line-break hyphen in digitization): τὴν‘φιλο- μήδεα → τὴν φιλομηδέα; μο— ῥίων → μορίων; τελε- ταῖς → τελεταῖς; γο- νῆς → γονῆς; εἰσφέ- ρουσιν → εἰσφέρουσιν.

Extrabiblical texts: Clement of Alexandria, Protr. 2.14.2 (Exhortation to the Greeks; quotation); Hesiod, Theog. 200 (Hesiod, Theogony; allusion)

Cite (SBL): Eusebius, Praep. ev. 2.3.15 (Dindorf 1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-15). (abbreviation not yet checked)

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2.3.16Dindorf 1:79

" Δῃοῦς δὲ μυστήρια καὶ Δῖός πρὸς μητέρα Δήμητρα ἀφροδίσιοι συμπλοκαὶ καὶ μῆνις, οὐκ οἶδʼ ὅ τι φῶ λοιπὸν, μητρὸς ἢ γυναικὸς, τῆς Δῃοῦς· ἧς δὴ χάριν Βριμὼ προσαγορευθῆναι λέγεται· ἱκετηρίαι Δῖός καὶ πόμα χολῆς καὶ καρδιουλκίαι καὶ ἀρρητουργίαι·

" Dę̄ous de mystēria kai Dios pros mētera Dēmētra aphrodisioi symplokai kai mēnis, ouk oidʼ ho ti phō loipon, mētros ē gynaikos, tēs Dę̄ous; hēs dē charin Brimō prosagoreuthēnai legetai; hiketēriai Dios kai poma cholēs kai kardioulkiai kai arrētourgiai;

"The mysteries of Deo are the amorous embraces of Zeus with his mother Demeter, and the wrath of Deo (I do not know what to call her for the rest, mother or wife), on account of which she is said to have been called Brimo; the supplications of Zeus, the drink of gall, the tearing out of hearts, and unspeakable deeds.

Notes and citation

Summary: The mysteries of Demeter celebrate Zeus's incest with his mother and her wrath.

Notes on the original text

Digital text corrected (line-break hyphen rejoined; punctuation misread in digitization): Δῃοῦς ’ ἧς → Δῃοῦς· ἧς; ἀρρητουρ- γίαι → ἀρρητουργίαι.

Extrabiblical texts: Clement of Alexandria, Protr. 2.15.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.16 (Dindorf 1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-16). (abbreviation not yet checked)

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2.3.17Dindorf 1:79

ταῦτα οἱ Φρύγες τελίσκουσιν Ἄττιδι καὶ Κυβέλῃ καὶ Κορύβασι. τεθρυλήκασι δὲ ὡς ἄρα ἀποσπάσας ὁ Ζεὺς τοῦ κριοῦ τοὺς διδύμους φέρων ἐν μέσοις ἔρριψε τοῖς κόλποις τῆς Δῃοῦς, τιμωρίαν ψευδῆ τῆς βιαίας συμπλοκῆς ἐκτιννύων, ὡς ἑαυτὸν δῆθεν ἐκτεμών.

tauta hoi Phryges teliskousin Attidi kai Kybelę̄ kai Korybasi. tethrylēkasi de hōs ara apospasas ho Zeus tou kriou tous didymous pherōn en mesois erripse tois kolpois tēs Dę̄ous, timōrian pseudē tēs biaias symplokēs ektinnyōn, hōs heauton dēthen ektemōn.

The same rites the Phrygians perform in honor of Attis, Cybele, and the Corybantes. They have spread the tale that Zeus tore off the testicles of a ram, brought them, and threw them into the lap of Deo, paying a sham penalty for his violent embrace, as though he had castrated himself.

Notes and citation

Summary: The Phrygian rites recount Zeus's sham self-castration.

Notes on the original text

Digital text corrected (accent misread in digitization; breathing misread in digitization; line-break hyphen rejoined): οἶ Φρύγες → οἱ Φρύγες; καἰ Κυβέλῃ → καὶ Κυβέλῃ; τοὐ κριοῦ → τοῦ κριοῦ; ἀπο- σπάσας → ἀποσπάσας.

Extrabiblical texts: Clement of Alexandria, Protr. 2.15.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.17 (Dindorf 1:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-17). (abbreviation not yet checked)

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2.3.18Dindorf 1:79–80

τὰ σύμβολα τῆς μυήσεως ταύτης ἐκ περιουσίας παρατεθέντα οἶδʼ ὅτι κινήσει γέλωτα καὶ μὴ γελασείουσιν ὑμῖν διὰ τοὺς ἐλέγχους. ἐκ τυμπάνου ἔφαγον, ἐκ κυμβάλου ἔπιον, ἐκερνοφόρησα, ὑπὸ τὸν παστὸν ὑπέδυν. ταῦτα οὐχ ὕβρις τὰ σύμβολα; οὐ χλεύη τὰ μυστήρια; "

ta symbola tēs myēseōs tautēs ek periousias paratethenta oidʼ hoti kinēsei gelōta kai mē gelaseiousin hymin dia tous elenchous. ek tympanou ephagon, ek kymbalou epion, ekernophorēsa, hypo ton paston hypedyn. tauta ouch hybris ta symbola? ou chleuē ta mystēria? "

The symbols of this initiation, set out over and above, will, I know, move you to laughter, even if you are not disposed to laugh, because of the exposure: 'I ate from the drum; I drank from the cymbal; I carried the sacred dish; I slipped under the bridal chamber.' Are not these symbols an outrage? Are not the mysteries a mockery?"

Notes and citation

Summary: Clement quotes the ridiculous passwords of the Phrygian initiation.

Notes on the original text

Digital text corrected (line-break hyphen rejoined; line-break hyphen rejoined; accent corrected): ταύ- τῆς → ταύτης; γἐ- λωτα → γέλωτα; ἐκερνοφό- ρησα → ἐκερνοφόρησα.

Extrabiblical texts: Clement of Alexandria, Protr. 2.15.3 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.18 (Dindorf 1:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-18). (abbreviation not yet checked)

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2.3.19Dindorf 1:80

‟ Τί δʼ εἰ καὶ τὰ ἐπίλοιπα προσθείην; κύει μὲν ἡ Δημήτηρ, ἀνατρέφεται δὲ ἡ κόρη, μίγνυται δʼ αὖθις ὁ γεννήσας οὑτοσὶ Ζεὺς τῇ Φερρεφάττῃ τῇ ἰδίᾳ θυγατρὶ μετὰ τὴν μητέρα τὴν Δῃῶ, ἐκλαθόμενος τοῦ προτέρου μύσους, καὶ μίγνυται δράκων γενόμενος, ὃς ἦν ἐλεγχθείς.

‟ Ti dʼ ei kai ta epiloipa prostheiēn? kyei men hē Dēmētēr, anatrephetai de hē korē, mignytai dʼ authis ho gennēsas houtosi Zeus tę̄ Pherrephattę̄ tę̄ idią thygatri meta tēn mētera tēn Dę̄ō, eklathomenos tou proterou mysous, kai mignytai drakōn genomenos, hos ēn elenchtheis.

"What if I were to add the rest? Demeter conceives; the Maiden is reared; and this same Zeus who begot her has intercourse again with Pherephatta, his own daughter, after her mother Deo, forgetting his former pollution, and he unites with her having become a serpent, which is what he was shown to be.

Notes and citation

Summary: In the myth, Zeus as a serpent seduced his own daughter Persephone.

Notes on the original text

Digital text corrected (accent misread in digitization): Φερρεφἀττῃ → Φερρεφάττῃ.

Extrabiblical texts: Clement of Alexandria, Protr. 2.16.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.19 (Dindorf 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-19). (abbreviation not yet checked)

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2.3.20Dindorf 1:80

Σαβαζίων γοῦν μυστηρίων σύμβολον τοῖς μυουμένοις ὁ διὰ κόλπου θεός· δράκων δέ ἐστιν οὗτος διολκούμενος τοῦ κόλπου τῶν τελουμένων, ἔλεγχος ἀκρασίας Δῖός. κύει καὶ ἡ Φερρέφαττα παῖδα ταυρόμορφον.

Sabaziōn goun mystēriōn symbolon tois myoumenois ho dia kolpou theos; drakōn de estin houtos diolkoumenos tou kolpou tōn teloumenōn, elenchos akrasias Dios. kyei kai hē Pherrephatta paida tauromorphon.

At any rate, in the Sabazian mysteries the sign for the initiates is 'the god through the bosom'; and this is a serpent drawn through the bosom of the initiates, a proof of the incontinence of Zeus. Pherephatta too conceives a child in the form of a bull.

Notes and citation

Summary: The Sabazian rite of drawing a serpent through the bosom recalls Zeus's incest.

Extrabiblical texts: Clement of Alexandria, Protr. 2.16.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.20 (Dindorf 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-20). (abbreviation not yet checked)

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2.3.21Dindorf 1:80

ἀμέλει φησί τις ποιητὴς εἰδωλικὸς, ταῦρος δράκοντος καὶ πατὴρ ταύρου δράκων, ἐν ὄρει τὸ κρύφιον βουκόλος τὸ κέντρον· βουκολικὸν, οἶμαι, κέντρον τὸν νάρθηκα ἐπικαλῶν, ὃν δὴ κάλων ἀναστρέφουσιν οἱ Βάκχοι.

amelei phēsi tis poiētēs eidōlikos, tauros drakontos kai patēr taurou drakōn, en orei to kryphion boukolos to kentron; boukolikon, oimai, kentron ton narthēka epikalōn, hon dē kalōn anastrephousin hoi Bakchoi.

Indeed, a certain idolatrous poet says: 'The bull is father of the serpent, and the serpent of the bull; on the mountain the herdsman's hidden goad,' calling, I think, the fennel stalk the herdsman's goad, the stalk that the Bacchants wreathe.

Notes and citation

Summary: Clement quotes a cryptic verse from the mysteries about the bull and the serpent.

The verse is an Orphic fragment.

Extrabiblical texts: Clement of Alexandria, Protr. 2.16.3 (Exhortation to the Greeks; quotation); Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.21 (Dindorf 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-21). (abbreviation not yet checked)

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2.3.22Dindorf 1:80

‘‘Βούλει καὶ τὰ Φερρεφάττης ἀνθολόγια διηγήσωμαί σοι, καὶ τὸν κάλαθον, καὶ τὴν ἁρπαγὴν τὴν ὑπὸ Ἀϊδωνέως, καὶ τὸ χάσμα τῆς γῆς, καὶ τὰς ὗς τὰς Εὐβουλέως τὰς συγκαταποθείσας ταῖν θεαῖν, διʼ ἣν αἰτίαν ἐν τοῖς Θεσμοφορίοις μεγαρίζοντες χοίρους ἐκβάλλουσι;

‘‘Boulei kai ta Pherrephattēs anthologia diēgēsōmai soi, kai ton kalathon, kai tēn harpagēn tēn hypo Aïdōneōs, kai to chasma tēs gēs, kai tas hys tas Eubouleōs tas synkatapotheisas tain theain, diʼ hēn aitian en tois Thesmophoriois megarizontes choirous ekballousi?

"Would you have me tell you also of Pherephatta's gathering of flowers, the basket, the rape by Aidoneus, the chasm in the earth, and the swine of Eubuleus that were swallowed up together with the two goddesses, for which reason at the Thesmophoria they cast pigs into the chasms?

Notes and citation

Summary: Clement recalls the rape of Persephone and the pigs thrown into chasms at the Thesmophoria.

Notes on the original text

Digital text corrected (digitization slip): μεγαρίξοντες → μεγαρίζοντες.

Extrabiblical texts: Clement of Alexandria, Protr. 2.17.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.22 (Dindorf 1:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-22). (abbreviation not yet checked)

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2.3.23Dindorf 1:80–81

ταύτην τὴν μυθολογίαν ποικίλως κατὰ πόλεις ἑορτάζουσιν αἱ γυναῖκες, Θεσμοφόρια, Σκιροφόρια, Ἀρρητοφόρια, πολυτρόπως τὴν Φερρεφάττης ἐκτραγῳδοῦσαι ἁρπαγήν. τὰ γὰρ Διονύσου μυστήρια τέλεον ἀπάνθρωπα, ὃν εἰσέτι παῖδα ὄντα ἐνόπλῳ κινήσει περιχορευόντων Κουρήτων, δόλῳ δὲ ὑποδύντων Τιτάνων, ἀπατήσαντες παιδαριώδεσιν ἀθύρμασιν οὗτοι δὴ οἱ Τιτᾶνες διέσπασαν ἔτι νηπίαχον ὄντα, ὡς ὁ τῆς τελετῆς ποιητὴς Ὀρφεύς φησιν ὁ Θρᾴκιος, κῶνος καὶ ῥόμβος καὶ παίγνια καμπεσίγυια, μῆλά τε χρύσεα καλὰ παρʼ Ἑσπερίδων λιγυφώνων.

tautēn tēn mythologian poikilōs kata poleis heortazousin hai gynaikes, Thesmophoria, Skirophoria, Arrētophoria, polytropōs tēn Pherrephattēs ektragǭdousai harpagēn. ta gar Dionysou mystēria teleon apanthrōpa, hon eiseti paida onta enoplǭ kinēsei perichoreuontōn Kourētōn, dolǭ de hypodyntōn Titanōn, apatēsantes paidariōdesin athyrmasin houtoi dē hoi Titanes diespasan eti nēpiachon onta, hōs ho tēs teletēs poiētēs Orpheus phēsin ho Thrąkios, kōnos kai rhombos kai paignia kampesiguia, mēla te chrysea kala parʼ Hesperidōn ligyphōnōn.

This mythology the women celebrate in festivals in various ways in their cities, the Thesmophoria, Scirophoria, Arrhetophoria, dramatizing in many ways the rape of Pherephatta. As for the mysteries of Dionysus, they are utterly inhuman. While he was still a child, and the Curetes were dancing around him with armed movement, the Titans crept in by guile, deceived him with childish toys, and these same Titans tore him in pieces while still an infant, as Orpheus the Thracian, the poet of the rite, says: 'cone, and bull-roarer, and limb-bending toys, and fair golden apples from the clear-voiced Hesperides.'

Notes and citation

Summary: In the Dionysiac myth the Titans lured the infant Dionysus with toys and tore him apart.

The verse is an Orphic fragment.

Notes on the original text

Digital text corrected (accent misread in digitization; breathing misread in digitization): ὂν εἰσέτι → ὃν εἰσέτι; οἷ Τιτᾶνες → οἱ Τιτᾶνες.

Extrabiblical texts: Clement of Alexandria, Protr. 2.17.2 (Exhortation to the Greeks; quotation); Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.23 (Dindorf 1:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-23). (abbreviation not yet checked)

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2.3.24Dindorf 1:81

‟ Καὶ τῆσδε ἡμῖν τῆς τελετῆς τὰ ἀχρεῖα σύμβολα οὐκ ἀχρεῖον εἰς κατάγνωσιν παραθέσθαι· ἀστράγαλος, σφαῖρα, στρόβιλος, μῆλα, ῥόμβος, ἔσοπτρον, πόκος.

‟ Kai tēsde hēmin tēs teletēs ta achreia symbola ouk achreion eis katagnōsin parathesthai; astragalos, sphaira, strobilos, mēla, rhombos, esoptron, pokos.

"And it is not useless to set out, for condemnation, the useless symbols of this rite: knucklebone, ball, top, apples, bull-roarer, mirror, fleece.

Notes and citation

Summary: Clement lists the toys used as symbols in the Dionysiac rite.

Notes on the original text

Digital text corrected (accent misread in digitization): σὐμβολα → σύμβολα.

Extrabiblical texts: Clement of Alexandria, Protr. 2.18.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.24 (Dindorf 1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-24). (abbreviation not yet checked)

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2.3.25Dindorf 1:81

Ἀθηνᾶ μὲν οὖν τὴν καρδίαν τοῦ Διονύσου ὑφελομένη Πάλλας ἐκ τοῦ πάλλειν τὴν καρδίαν προσηγορεύθη· οἱ δὲ Τιτᾶνες, οἱ καὶ διασπάσαντες αὐτὸν, λέβητά τινα τρίποδι ἐπιθέντες, καὶ τοῦ Διονύσου ἐμβαλόντες τὰ μέλη, καθήψουν πρότερον, ἔπειτα ὀβελίσκοις ἀμπείραντες ὑπείρεχον Ἡφαίστοιο.

Athēna men oun tēn kardian tou Dionysou hyphelomenē Pallas ek tou pallein tēn kardian prosēgoreuthē; hoi de Titanes, hoi kai diaspasantes auton, lebēta tina tripodi epithentes, kai tou Dionysou embalontes ta melē, kathēpsoun proteron, epeita obeliskois ampeirantes hypeirechon Hēphaistoio.

Athena, having stolen away the heart of Dionysus, was called Pallas from its palpitating (pallein). The Titans who tore him in pieces set a cauldron on a tripod, threw in the limbs of Dionysus, and first boiled them; then, piercing them with spits, 'they held them over Hephaestus.'

Notes and citation

Summary: Athena took Dionysus's heart, and the Titans boiled and roasted his limbs.

The closing words are a half-line of Homer, Iliad 2.426.

Notes on the original text

Digital text corrected (breathing misread in digitization): οἶ καὶ → οἱ καὶ.

Extrabiblical texts: Clement of Alexandria, Protr. 2.18.1 (Exhortation to the Greeks; quotation); Homer, Il. 2.426 (Homer, Iliad; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.25 (Dindorf 1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-25). (abbreviation not yet checked)

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2.3.26Dindorf 1:81

Ζεὺς δʼ ὕστερον ἐπιφανεὶς — εἰ θεὸς ἦν, τάχα που τῆς κνίσης τῶν ὀπτωμένων κρεῶν μεταλαβὼν, ἧς δὴ τὸ γέρας λαχεῖν ὁμολογοῦσιν ὑμῶν οἱ θεοὶ — κεραυνῷ τοὺς Τιτάνας αἰκίζεται καὶ τὰ μέλη τοῦ Διονύσου Ἀπόλλωνι τῷ παιδὶ παρακατατίθεται καταθάψαι. ὁ δὲ, οὐδὲ γὰρ ἠπείθησε Διὶ, εἰς τὸν Παρνασὸν φέρων κατατίθεται διεσπασμένον τὸν νεκρόν.

Zeus dʼ hysteron epiphaneis — ei theos ēn, tacha pou tēs knisēs tōn optōmenōn kreōn metalabōn, hēs dē to geras lachein homologousin hymōn hoi theoi — keraunǭ tous Titanas aikizetai kai ta melē tou Dionysou Apollōni tǭ paidi parakatatithetai katathapsai. ho de, oude gar ēpeithēse Dii, eis ton Parnason pherōn katatithetai diespasmenon ton nekron.

Zeus afterward appeared (if he was a god, perhaps because he had a share of the savor of the roasting flesh, which your gods agree they receive as their portion) and punished the Titans with a thunderbolt, and entrusted the limbs of Dionysus to his son Apollo to bury. And he, for he did not disobey Zeus, carried the dismembered corpse to Parnassus and laid it there.

Notes and citation

Summary: Zeus punished the Titans, and Apollo buried Dionysus's limbs on Parnassus.

Extrabiblical texts: Clement of Alexandria, Protr. 2.18.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.26 (Dindorf 1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-26). (abbreviation not yet checked)

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2.3.27Dindorf 1:81

Εἰ θέλεις δʼ ἐποπτεῦσαι καὶ τὰ Κορυβάντων ὄργια, τὸν τρίτον ἀδελφὸν ἀποκτείναντες οὗτοι τὴν κεφαλὴν τοῦ νεκροῦ φοινικίδι ἐπεκαλυψάτην, καὶ καταστέψαντες ἐθαψάτην, φέροντες ἐπὶ χαλκῆς ἀσπίδος ὑπὸ τὰς ὑπωρείας τοῦ Ὀλύμπου.

Ei theleis dʼ epopteusai kai ta Korybantōn orgia, ton triton adelphon apokteinantes houtoi tēn kephalēn tou nekrou phoinikidi epekalypsatēn, kai katastepsantes ethapsatēn, pherontes epi chalkēs aspidos hypo tas hypōreias tou Olympou.

If you wish to look upon the orgies of the Corybantes as well: these two, having killed their third brother, covered the dead man's head with a purple cloth, crowned it, and buried it, carrying it on a bronze shield to the foothills of Olympus.

Notes and citation

Summary: The Corybantes killed their brother and buried his head at the foot of Olympus.

Notes on the original text

Digital text corrected (accent misread in digitization): τἀς ὑπωρείας → τὰς ὑπωρείας.

Extrabiblical texts: Clement of Alexandria, Protr. 2.19.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.27 (Dindorf 1:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-27). (abbreviation not yet checked)

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2.3.28Dindorf 1:81–82

καὶ ταῦτʼ ἔστι τὰ μυστήρια, συνελόντι φάναι, φόνοι καὶ τάφοι· οἱ δʼ ἱερεῖς οἱ τῶνδε, οὓς ἀνακτοτελέστας οἷς μέλον καλοῦσι, προσεπιτερατεύονται τῇ συμφορᾷ, ὁλόριξον ἀπαγορεύοντες σέλινον ἐπὶ τραπέζης τιθέναι· οἴονται γὰρ δὴ ἐκ τοῦ αἵματος τοῦ ἀπορρυέντος τοῦ Κορυβαντικοῦ τὸ σέλινον ἐκπεφυκέναι· ὥσπερ ἀμέλει καὶ αἱ θεσμοφοριάζουσαι τοὺς τῆς ῥοιᾶς κόκκους παραφυλάττουσιν ἐσθίειν· τοὺς γὰρ ἀποπεπτωκότας χαμαὶ ἐκ τῶν τοῦ Διονύσου αἵματος σταγόνων βεβλαστηκέναι νομίζουσι τὰς ῥοιάς.

kai tautʼ esti ta mystēria, synelonti phanai, phonoi kai taphoi; hoi dʼ hiereis hoi tōnde, hous anaktotelestas hois melon kalousi, prosepiterateuontai tę̄ symphorą, holorixon apagoreuontes selinon epi trapezēs tithenai; oiontai gar dē ek tou haimatos tou aporryentos tou Korybantikou to selinon ekpephykenai; hōsper amelei kai hai thesmophoriazousai tous tēs rhoias kokkous paraphylattousin esthiein; tous gar apopeptōkotas chamai ek tōn tou Dionysou haimatos stagonōn beblastēkenai nomizousi tas rhoias.

And these, to put it briefly, are the mysteries: murders and burials. Their priests, whom those concerned call 'kings of the rites,' add further marvels to the calamity, forbidding parsley with its roots to be set on the table; for they think parsley grew from the Corybantic blood that flowed out. Just so the women celebrating the Thesmophoria take care not to eat pomegranate seeds; for they think pomegranates sprang from the drops of the blood of Dionysus that fell to the ground.

Notes and citation

Summary: The mysteries consist of murders and burials, with absurd food taboos.

Notes on the original text

Digital text corrected (accent misread in digitization; breathings misread in digitization; leaked marginal letter in digitization; line-break hyphen rejoined): καὶ c ταῦτʼ → καὶ ταῦτʼ; οἶ δʼ ἱερεῖς οἶ τῶνδε → οἱ δʼ ἱερεῖς οἱ τῶνδε; τἀς ῥοιάς → τὰς ῥοιάς; ἀποπεπτω- κότας → ἀποπεπτωκότας.

Extrabiblical texts: Clement of Alexandria, Protr. 2.19.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.28 (Dindorf 1:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-28). (abbreviation not yet checked)

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2.3.29Dindorf 1:82

Καβείρους δὲ τοὺς Κορύβαντας καλοῦντες καὶ τελετὴν Καβειρικὴν καταγγέλλουσιν. αὐτὼ γὰρ δὴ τούτω τὼ ἀδελφοκτόνω τὴν κίστην ἀνελομένω, ἐν ᾗ τὸ τοῦ Διονύσου αἰδοῖον ἀπέκειτο, εἰς Τυρρηνίαν κατήγαγον, εὐκλεοῦς ἔμποροι φορτίου· κἀνταῦθα διετριβέτην φυγάδε ὄντε, τὴν πολυτίμητον εὐσεβείας διδασκαλίαν, αἰδοῖα καὶ κίστην θρησκεύειν παραθεμένω Τυρρηνοῖς· διʼ ἣν αἰτίαν οὐκ ἀπεικότως τὸν Διόνυσον προσαγορεύεσθαί τινες Ἄττιν θέλουσιν, αἰδοίων ἐστερημένον. "

Kabeirous de tous Korybantas kalountes kai teletēn Kabeirikēn katangellousin. autō gar dē toutō tō adelphoktonō tēn kistēn anelomenō, en hę̄ to tou Dionysou aidoion apekeito, eis Tyrrēnian katēgagon, eukleous emporoi phortiou; kantautha dietribetēn phygade onte, tēn polytimēton eusebeias didaskalian, aidoia kai kistēn thrēskeuein parathemenō Tyrrēnois; diʼ hēn aitian ouk apeikotōs ton Dionyson prosagoreuesthai tines Attin thelousin, aidoiōn esterēmenon. "

Calling the Corybantes Cabiri, they also proclaim a Cabiric rite. For these two fratricides took up the chest in which the private part of Dionysus had been laid and brought it to Etruria, merchants of a glorious cargo. There they lived as exiles, entrusting to the Etruscans the precious teaching of piety, to worship private parts and a chest. For this reason some not unreasonably wish Dionysus to be called Attis, as having been deprived of his private parts."

Notes and citation

Summary: The Cabiri carried Dionysus's genitals in a chest to Etruria and taught their worship.

Notes on the original text

Digital text corrected (accent misread in digitization): ἐν ᾑ τὸ → ἐν ᾗ τὸ.

Extrabiblical texts: Clement of Alexandria, Protr. 2.19.4 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.29 (Dindorf 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-29). (abbreviation not yet checked)

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2.3.30Dindorf 1:82

‟ Καὶ τί θαυμαστὸν εἰ Τυρρηνοὶ οἱ βάρβαροι αἰσχροῖς οὕτω τελίσκονται παθήμασιν, ὅπου γε Ἀθηναίοις καὶ τῇ ἄλλῃ Ἑλλάδι, αἰδοῦμαι καὶ λέγειν, αἰσχύνης ἔμπλεως ἡ περὶ τὴν Δῃῶ μυθολογία;

‟ Kai ti thaumaston ei Tyrrēnoi hoi barbaroi aischrois houtō teliskontai pathēmasin, hopou ge Athēnaiois kai tę̄ allę̄ Helladi, aidoumai kai legein, aischynēs empleōs hē peri tēn Dę̄ō mythologia?

"And what wonder if the Etruscans, being barbarians, are initiated with such shameful sufferings, when among the Athenians and the rest of Greece (I am ashamed even to say it) the mythology about Deo is full of shame?

Notes and citation

Summary: Even among the Athenians the myth of Demeter is shameful.

Notes on the original text

Digital text corrected (breathing misread in digitization; repeated syllables in digitization): οἶ βάρβαροι → οἱ βάρβαροι; Ἀθηναίοις ναίοις → Ἀθηναίοις.

Extrabiblical texts: Clement of Alexandria, Protr. 2.20.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.30 (Dindorf 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-30). (abbreviation not yet checked)

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2.3.31Dindorf 1:82

ἀλωμένη γὰρ ἡ Δῃῶ κατὰ ζήτησιν τῆς θυγατρὸς τῆς Κόρης περὶ τὴν Ἐλευσῖνα — τῆς Ἀττικῆς ἐστι τοῦτο τὸ χωρίον — ἀποκάμνει, καὶ φρέατι ἐπικαθίζει λυπουμένη. τοῦτο τοῖς μυουμένοις ἀπαγορεύεται εἰσέτι καὶ νῦν, ἵνα μὴ δοκοῖεν οἱ τετελεσμένοι μιμεῖσθαι τὴν ὀδυρομένην.

alōmenē gar hē Dę̄ō kata zētēsin tēs thygatros tēs Korēs peri tēn Eleusina — tēs Attikēs esti touto to chōrion — apokamnei, kai phreati epikathizei lypoumenē. touto tois myoumenois apagoreuetai eiseti kai nyn, hina mē dokoien hoi tetelesmenoi mimeisthai tēn odyromenēn.

For Deo, wandering in search of her daughter the Maiden near Eleusis (this place is in Attica), grows weary and sits down by a well in her grief. This is forbidden to the initiates even now, so that those initiated may not seem to imitate the mourning goddess.

Notes and citation

Summary: Demeter sat grieving by a well at Eleusis, which initiates may not imitate.

Notes on the original text

Digital text corrected (breathing misread in digitization; digitization slip): ἔνα μὴ → ἵνα μὴ; οἶ τετελεσμένοι → οἱ τετελεσμένοι.

Extrabiblical texts: Clement of Alexandria, Protr. 2.20.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.31 (Dindorf 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-31). (abbreviation not yet checked)

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2.3.32Dindorf 1:82

ᾤκουν δὲ τηνικάδε τὴν Ἐλευσῖνα οἱ γηγενεῖς· ὀνόματα αὐτοῖς Βαυβὼ καὶ Δυσαύλης καὶ Τριπτόλεμος, ἔτι δὲ Εὔμολπός τε καὶ Εὐβουλεύς· βουκόλος ὁ Τριπτόλεμος ἦν, ποιμὴν δὲ ὁ Εὔμολπος, συβώτης δὲ ὁ Εὐβουλεύς· ἀφʼ ὧν τὸ Εὐμολπιδῶν καὶ τὸ κηρύκων τὸ ἱεροφαντικὸν δὴ τοῦτο Ἀθήνησι γένος ἤνθησε.

ǭkoun de tēnikade tēn Eleusina hoi gēgeneis; onomata autois Baubō kai Dysaulēs kai Triptolemos, eti de Eumolpos te kai Eubouleus; boukolos ho Triptolemos ēn, poimēn de ho Eumolpos, sybōtēs de ho Eubouleus; aphʼ hōn to Eumolpidōn kai to kērykōn to hierophantikon dē touto Athēnēsi genos ēnthēse.

At that time Eleusis was inhabited by the earth-born. Their names were Baubo, Dysaules, and Triptolemus, and also Eumolpus and Eubuleus. Triptolemus was a herdsman, Eumolpus a shepherd, and Eubuleus a swineherd; from them sprang the race of the Eumolpidae and of the Heralds, this priestly race at Athens.

Notes and citation

Summary: The earth-born inhabitants of Eleusis were ancestors of the Athenian priestly families.

Notes on the original text

Digital text corrected (accent misread in digitization; breathing misread in digitization): οἶ γηγενεῖς → οἱ γηγενεῖς; Δυσαὐλης → Δυσαύλης.

Extrabiblical texts: Clement of Alexandria, Protr. 2.20.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.32 (Dindorf 1:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-32). (abbreviation not yet checked)

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2.3.33Dindorf 1:82–83

καὶ δὴ — οὐ γὰρ ἀνήσω μὴ οὐχὶ εἰπεῖν — ξενίσασα ἡ Βαυβὼ τὴν Δῃῶ ὀρέγει κυκεῶνα αὐτῇ. τῆς δὲ ἀναινομένης λαβεῖν καὶ πιεῖν οὐκ ἐθελούσης — πενθήρης γὰρ ἦν — περιαλγὴς ἡ Βαυβὼ γενομένη, ὡς ὑπεροραθεῖσα δῆθεν, ἀναστέλλεται τὰ αἰδοῖα καὶ ἐπιδεικνύει τῇ θεῷ, ἡ δὲ τέρπεται τῇ ὄψει ἡ Δῃῶ, καὶ μόλις ποτὲ δέχεται τὸ ποτὸν, ἡσθεῖσα τῷ θεάματι. "

kai dē — ou gar anēsō mē ouchi eipein — xenisasa hē Baubō tēn Dę̄ō oregei kykeōna autę̄. tēs de anainomenēs labein kai piein ouk ethelousēs — penthērēs gar ēn — perialgēs hē Baubō genomenē, hōs hyperoratheisa dēthen, anastelletai ta aidoia kai epideiknyei tę̄ theǭ, hē de terpetai tę̄ opsei hē Dę̄ō, kai molis pote dechetai to poton, hēstheisa tǭ theamati. "

And indeed (for I will not refrain from saying it) Baubo, having received Deo as a guest, offers her a mixed drink (kykeon). When she refused to take it and would not drink, since she was mourning, Baubo, deeply hurt as if slighted, uncovered her private parts and showed them to the goddess; and Deo was delighted at the sight and at last received the drink, pleased with the spectacle."

Notes and citation

Summary: Baubo amused the grieving Demeter by an obscene gesture.

Extrabiblical texts: Clement of Alexandria, Protr. 2.20.3 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.33 (Dindorf 1:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-33). (abbreviation not yet checked)

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2.3.34Dindorf 1:83

Ταῦτά ἐστι τὰ κρύφια τῶν Ἀθηναίων μυστήρια, ταῦτά τοι καὶ Ὀρφεὺς ἀναγράφει. παραθήσομαι δέ σοι αὐτὰ τοῦ Ὀρφέως τὰ ἔπη, ἵνʼ ἔχῃς μάρτυρα τῆς ἀναισχυντίας τὸν μυσταγωγόν· ὣς εἰποῦσα πέπλους ἀνεσύρατο, δεῖξε δὲ πάντα σώματος οὐδὲ πρέποντα τύπον· παῖς δʼ ἦεν Ἴακχος, χειρί τέ μιν ῥίπτασκε γελῶν Βαυβοῦς ὑπὸ κόλποις ἡ δʼ ἐπεὶ οὑν μείδησε θεὰ, μείδησʼ ἐνὶ θυμῷ, δέξατο δʼ αἰόλον ἄγγος, ἐν ᾧ κυκεὼν ἐνέκειτο.

Tauta esti ta kryphia tōn Athēnaiōn mystēria, tauta toi kai Orpheus anagraphei. parathēsomai de soi auta tou Orpheōs ta epē, hinʼ echę̄s martyra tēs anaischyntias ton mystagōgon; hōs eipousa peplous anesyrato, deixe de panta sōmatos oude preponta typon; pais dʼ ēen Iakchos, cheiri te min rhiptaske gelōn Baubous hypo kolpois hē dʼ epei houn meidēse thea, meidēsʼ eni thymǭ, dexato dʼ aiolon angos, en hǭ kykeōn enekeito.

"These are the secret mysteries of the Athenians; these Orpheus records. I will set before you the very verses of Orpheus, so that you may have the mystagogue himself as witness of the shamelessness: 'So saying, she drew up her robes and showed all her body's unseemly form; and the child Iacchus was there, and laughing he tossed his hand beneath Baubo's breasts. And when the goddess smiled, she smiled in her heart, and received the glittering vessel in which the kykeon lay.'

Notes and citation

Summary: Clement quotes Orpheus's verses describing Baubo's gesture.

An Orphic fragment.

Notes on the original text

Digital text corrected (elision mark lost in digitization): ἵν ἔχῃς → ἵνʼ ἔχῃς.

Extrabiblical texts: Clement of Alexandria, Protr. 2.21.1 (Exhortation to the Greeks; quotation); Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.34 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-34). (abbreviation not yet checked)

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2.3.35Dindorf 1:83

κἄστι τὸ σύνθημα Ἐλευσινίων μυστηρίων ἐνήστευσα, ἔπιον τὸν κυκεῶνα, ἔλαβον ἐκ κίστης, ἐργασάμενος ἀπεθέμην εἰς κάλαθον, καὶ ἐκ καλάθου εἰς κίστην.’ καλά γε τὰ θεάματα καὶ θεᾷ πρέποντα.

kasti to synthēma Eleusiniōn mystēriōn enēsteusa, epion ton kykeōna, elabon ek kistēs, ergasamenos apethemēn eis kalathon, kai ek kalathou eis kistēn.’ kala ge ta theamata kai theą preponta.

And the password of the Eleusinian mysteries is: 'I fasted; I drank the kykeon; I took from the chest; having done my work, I put it into the basket, and from the basket into the chest.' Fine sights indeed, and fitting for a goddess!

Notes and citation

Summary: Clement quotes the Eleusinian password and mocks it.

Notes on the original text

Digital text corrected (breathing and punctuation misread in digitization): ῾ ενήστευσα. → ἐνήστευσα,.

Extrabiblical texts: Clement of Alexandria, Protr. 2.21.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.35 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-35). (abbreviation not yet checked)

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2.3.36Dindorf 1:83

Ἄξια μὲν οὖν νυκτὸς τὰ τελέσματα καὶ πυρὸς καὶ τοῦ μεγαλήτορος, μᾶλλον δὲ ματαιόφρονος Ἐρεχθειδῶν δήμου, πρὸς δὲ καὶ τῶν ἄλλων Ἑλλήνων, οὕστινας μένει τελευτήσαντας ἅσσα οὐδὲ ἔλπονται.

Axia men oun nyktos ta telesmata kai pyros kai tou megalētoros, mallon de mataiophronos Erechtheidōn dēmou, pros de kai tōn allōn Hellēnōn, houstinas menei teleutēsantas hassa oude elpontai.

Worthy of night, then, are the rites, and of fire, and of the 'great-hearted,' or rather empty-minded, people of the Erechtheidae, and of the other Greeks besides, 'whom there awaits after death what they do not expect.'

Notes and citation

Summary: The rites suit night and fire and the foolish people who await an unexpected fate after death.

The last words are from Heraclitus, frag. 27 (Diels–Kranz).

Extrabiblical texts: Clement of Alexandria, Protr. 2.22.1 (Exhortation to the Greeks; quotation); Heraclitus, frag. 27 (Heraclitus (fragments); quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.36 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-36). (abbreviation not yet checked)

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2.3.37Dindorf 1:83

τίσι δὲ μαντεύεται Ἡράκλειτος ὁ Ἐφέσιος; νυκτιπόλοις, μάγοις, βάκχοις, Λήναις, μύσταις· τούτοις ἀπειλεῖ τὰ μετὰ θάνατον, τούτοις μαντεύεται τὸ πῦρ· τὰ γὰρ νομιζόμενα κατʼ ἀνθρώπους μυστήρια ἀνιερωστὶ μυεῦνται.

tisi de manteuetai Hērakleitos ho Ephesios? nyktipolois, magois, bakchois, Lēnais, mystais; toutois apeilei ta meta thanaton, toutois manteuetai to pyr; ta gar nomizomena katʼ anthrōpous mystēria anierōsti myeuntai.

To whom does Heraclitus of Ephesus prophesy? 'To night-wanderers, magi, Bacchants, Lenaeans, initiates.' These he threatens with what comes after death; for these he prophesies the fire. 'For the mysteries customary among men are celebrated in an unholy way.'

Notes and citation

Summary: Heraclitus threatened initiates with fire after death because the mysteries are unholy.

Heraclitus, frag. 14 (Diels–Kranz).

Extrabiblical texts: Clement of Alexandria, Protr. 2.22.2 (Exhortation to the Greeks; quotation); Heraclitus, frag. 14 (Heraclitus (fragments); quotation)

Topics: Eschatology

Cite (SBL): Eusebius, Praep. ev. 2.3.37 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-37). (abbreviation not yet checked)

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2.3.38Dindorf 1:83

νόμος οὖν καὶ ὑπόληψις κενὴ καὶ τοῦ δράκοντος τὰ μυστήρια ἀπάτη τίς ἐστι θρησκευομένη τὰς ἀμυήτους ὄντως μυήσεις καὶ τὰς ἀνοργιάστους τελετὰς εὐσεβείᾳ νόθῳ προτρεπομένων.

nomos oun kai hypolēpsis kenē kai tou drakontos ta mystēria apatē tis esti thrēskeuomenē tas amyētous ontōs myēseis kai tas anorgiastous teletas eusebeią nothǭ protrepomenōn.

Custom, then, and empty opinion; and the mysteries of the serpent are a deceit that is worshipped, of those who with bastard piety urge people to initiations that are in truth no initiations and rites that are no rites.

Notes and citation

Summary: The mysteries are a deceit resting on custom and empty opinion.

Extrabiblical texts: Clement of Alexandria, Protr. 2.22.3 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.38 (Dindorf 1:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-38). (abbreviation not yet checked)

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2.3.39Dindorf 1:83–84

οἷαι δὲ καὶ αἱ κίσται αἱ μυστικαί; — δεῖ γὰρ ἀπογυμνῶσαι τὰ ἅγια αὐτῶν καὶ τὰ ἄρρητα ἐξειπεῖν — οὐ σησαμαῖ ταῦτα καὶ πυραμίδες καὶ τολύπαι καὶ πόπανα πολυόμφαλα, χόνδροι τε ἁλῶν, καὶ δράκων ὄργιον Διονύσου Βασσάρου; οὐχὶ δὲ ῥοιαὶ, πρὸς τοῖσδε καὶ καρδίαι, νάρθηκές τε καὶ κιττοὶ, πρὸς δὲ καὶ φθόις καὶ μήκωνες; ταῦτʼ ἔστιν αὐτῶν τὰ ἅγια.

hoiai de kai hai kistai hai mystikai? — dei gar apogymnōsai ta hagia autōn kai ta arrēta exeipein — ou sēsamai tauta kai pyramides kai tolypai kai popana polyomphala, chondroi te halōn, kai drakōn orgion Dionysou Bassarou? ouchi de rhoiai, pros toisde kai kardiai, narthēkes te kai kittoi, pros de kai phthois kai mēkōnes? tautʼ estin autōn ta hagia.

And what are the mystic chests? (For I must strip bare their holy things and speak out what is unspeakable.) Are they not sesame cakes, pyramid cakes, balls, flat cakes with many knobs, lumps of salt, and a serpent, the sacred object of Dionysus Bassareus? And besides these, pomegranates, hearts, fennel stalks, ivy, and also round cakes and poppies? These are their holy things.

Notes and citation

Summary: Clement lists the trivial contents of the mystic chests.

Notes on the original text

Digital text corrected (breathings misread in digitization): αἶ κίσται αἶ μυστικαί → αἱ κίσται αἱ μυστικαί.

Extrabiblical texts: Clement of Alexandria, Protr. 2.22.4 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.39 (Dindorf 1:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-39). (abbreviation not yet checked)

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2.3.40Dindorf 1:84

καὶ προσέτι τῆς Θέμιδος τὰ ἄρρητα σύμβολα, ὀρίγανον, λύχνος, ξίφος, κτεὶς γυναικεῖος, ὅς ἐστιν εὐφήμως καὶ μυστικῶς μόριον γυναικεῖον. ὢ τῆς ἐμφανοῦς ἀναισχυντίας· πάλαι μὲν ἀνθρώποις σωφρονοῦσιν ἐπικάλυμμα ἡδονῆς νὺξ ἦν σιωπωμένη, νυνὶ δὲ τοῖς μυουμένοις ἡ ἱερὰ τῆς ἀκρασίας νύξ ἐστι λαλουμένη, καὶ τὸ πῦρ ἐλέγχει τὰ πάθη δᾳδουχούμενον.

kai proseti tēs Themidos ta arrēta symbola, origanon, lychnos, xiphos, kteis gynaikeios, hos estin euphēmōs kai mystikōs morion gynaikeion. ō tēs emphanous anaischyntias; palai men anthrōpois sōphronousin epikalymma hēdonēs nyx ēn siōpōmenē, nyni de tois myoumenois hē hiera tēs akrasias nyx esti laloumenē, kai to pyr elenchei ta pathē dądouchoumenon.

And further, the unspeakable symbols of Themis: marjoram, a lamp, a sword, a woman's comb, which is a euphemistic and mystic term for the female member. O the open shamelessness! Formerly, for sober people, silent night was a covering for pleasure; now, for the initiates, the holy night of incontinence is talked about, and the fire, carried in torches, exposes the passions.

Notes and citation

Summary: The symbols of Themis are obscene, and the torchlit rites expose what night once hid.

Extrabiblical texts: Clement of Alexandria, Protr. 2.22.5 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.40 (Dindorf 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-40). (abbreviation not yet checked)

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2.3.41Dindorf 1:84

ἀπόσβεσον, ὦ ἱεροφάντα, τὸ πῦρ· αἰδέσθητι, δᾳδοῦχε, τὰς λαμπάδας· ἐλέγχει σου τὸν Ἴακχον τὸ φῶς· ἐπίτρεψον ἀποκρύψαι τῇ νυκτὶ τὰ μυστήρια· σκότει τετιμήσθω τὰ ὄργια. τὸ πῦρ οὐχ ὑποκρίνεται· ἐλέγχειν καὶ κολάζειν κελεύεται.’

aposbeson, ō hierophanta, to pyr; aidesthēti, dądouche, tas lampadas; elenchei sou ton Iakchon to phōs; epitrepson apokrypsai tę̄ nykti ta mystēria; skotei tetimēsthō ta orgia. to pyr ouch hypokrinetai; elenchein kai kolazein keleuetai.’

Put out the fire, hierophant; respect the torches, torchbearer! The light exposes your Iacchus. Allow the mysteries to be hidden by night; let the orgies be honored with darkness. The fire is no actor; it is commanded to expose and to punish."

Notes and citation

Summary: Clement ironically urges the priests to put out their torches, since the fire exposes their rites.

Extrabiblical texts: Clement of Alexandria, Protr. 2.22.7 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.41 (Dindorf 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-41). (abbreviation not yet checked)

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2.3.42Dindorf 1:84

‟ Ταῦτα τῶν ἀθέων τὰ μυστήρια. ἀθέους δὲ εἰκότως ἀποκαλῶ τούτους, οἳ τὸν μὲν ὄντως ὄντα θεὸν ἠγνοήκασι, παιδίον δὲ ὑπὸ Τιτάνων διασπώμενον καὶ γύναιον πενθοῦν καὶ μόρια ἄρρητα ὡς ἀληθῶς ὑπὸ αἰσχύνης ἀναισχύντως σέβουσι, διττῇ ἐνισχημένοι τῇ ἀθεότητι· προτέρᾳ μὲν, καθʼ ἣν ἀγνοοῦσι τὸν θεὸν, τὸν ὄντως ὄντα μὴ γνωρίζοντες θεὸν, ἑτέρᾳ δὲ καὶ δευτέρᾳ ταύτῃ δὴ τῇ πλάνῃ τοὺς οὐκ ὄντας ὡς ὄντας νομίζοντες, καὶ θεοὺς τούτους ὀνομάζοντες τοὺς οὐκ ὄντως ὄντας, μᾶλλον δὲ οὐδὲ ὄντας, μόνου δὲ τοῦ ὀνόματος τετυχηκότας." Τοσαῦτα καὶ οὗτος.

‟ Tauta tōn atheōn ta mystēria. atheous de eikotōs apokalō toutous, hoi ton men ontōs onta theon ēgnoēkasi, paidion de hypo Titanōn diaspōmenon kai gynaion penthoun kai moria arrēta hōs alēthōs hypo aischynēs anaischyntōs sebousi, dittę̄ enischēmenoi tę̄ atheotēti; proterą men, kathʼ hēn agnoousi ton theon, ton ontōs onta mē gnōrizontes theon, heterą de kai deuterą tautę̄ dē tę̄ planę̄ tous ouk ontas hōs ontas nomizontes, kai theous toutous onomazontes tous ouk ontōs ontas, mallon de oude ontas, monou de tou onomatos tetychēkotas." Tosauta kai houtos.

"These are the mysteries of the atheists. And I rightly call them atheists, who have not known the God who truly is, but shamelessly worship a child torn in pieces by Titans, a grieving woman, and parts that are truly unspeakable for shame. They are held fast in a twofold atheism: first, that by which they do not know God, not recognizing the God who truly is; and second, this error by which they think things that are not to be, and call these gods, which do not truly exist, or rather do not exist at all, but have obtained only the name." So much this writer too.

Notes and citation

Summary: Clement calls the initiates atheists twice over: ignorant of the true God and worshippers of nonexistent gods.

Notes on the original text

Digital text corrected (digitization slip): ὀνομάξοντες → ὀνομάζοντες.

Extrabiblical texts: Clement of Alexandria, Protr. 2.23.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.3.42 (Dindorf 1:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-3-42). (abbreviation not yet checked)

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Preparation 2, chapter 4

2.4.1Dindorf 1:84–85

Εἰκότως δῆτα ἡμεῖς τούτων ἁπάντων ἐλευθέρους ἡμᾶς γενέσθαι ὁμολογοῦμεν, τῆς μακρᾶς καὶ πεπαλαιωμένης πλάνης ὥσπερ τινὸς δεινῆς καὶ χαλεπωτάτης νόσου λελυτρωμένοι· καὶ πρῶτα μὲν τῇ τοῦ παντοκράτορος θεοῦ χάριτι καὶ εὐεργεσίᾳ, δεύτερον δὲ ἀπορρήτῳ δυνάμει τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας, καὶ τρίτον σώφρονι λογισμῷ κρίναντες ἀνόσιον εἶναι καὶ δυσσεβὲς τῇ τοῦ θεοῦ σεβασμίᾳ προσηγορίᾳ τιμᾶν τοὺς πάλαι ἐν νεκροῖς κειμένους θνητοὺς ἄνδρας, καὶ οὐδὲ σωφρόνων ἀνδρῶν μνήμην ἀπολελοιπότας, ἐσχάτης δὲ ἀκρασίας καὶ ἀκολασίας ὠμότητός τε καὶ φρενοβλαβείας δείγματα τοῖς μετʼ αὐτοὺς φυλάττειν παραδεδωκότας

Eikotōs dēta hēmeis toutōn hapantōn eleutherous hēmas genesthai homologoumen, tēs makras kai pepalaiōmenēs planēs hōsper tinos deinēs kai chalepōtatēs nosou lelytrōmenoi; kai prōta men tę̄ tou pantokratoros theou chariti kai euergesią, deuteron de aporrētǭ dynamei tēs tou sōtēros hēmōn euangelikēs didaskalias, kai triton sōphroni logismǭ krinantes anosion einai kai dyssebes tę̄ tou theou sebasmią prosēgorią timan tous palai en nekrois keimenous thnētous andras, kai oude sōphronōn andrōn mnēmēn apoleloipotas, eschatēs de akrasias kai akolasias ōmotētos te kai phrenoblabeias deigmata tois metʼ autous phylattein paradedōkotas

Rightly, then, do we confess that we have become free of all these things, redeemed from the long and inveterate error as from some dreadful and most grievous disease: first by the grace and kindness of God Almighty; second by the secret power of our Savior's gospel teaching; and third because we judged with sober reason that it is unholy and impious to honor with the reverend name of God mortal men who have long lain among the dead, who have not even left behind the memory of sober men, but have handed down to those after them examples of the utmost incontinence and licentiousness, of cruelty and madness to preserve.

Notes and citation

Summary: Christians have been freed from idolatry by God's grace, the gospel's power, and sound reason.

Notes on the original text

Digital text corrected (letters lost at the end of the section in digitization): παραδεδωκό → παραδεδωκότας.

Cite (SBL): Eusebius, Praep. ev. 2.4.1 (Dindorf 1:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-1). (abbreviation not yet checked)

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2.4.2Dindorf 1:85

πῶς γὰρ οὐ πάντων ἠλιθιώτατον τοὺς σωφροσύνης ἐραστὰς τοῖς αἰσχροῖς καὶ ἀκολάστοις τῶν πρωτείων παραχωρεῖν, καὶ τοὺς συνετοὺς καὶ ἔμφρονας τοῖς τὰς φρένας ἀπολωλεκόσι τὴν σεβασμίαν παρέχειν τιμὴν, τούς τε δικαιοσύνης καὶ φιλανθρωπίας ἀσκητὰς τοῖς διʼ ὑπερβολὴν ὠμότητος καὶ ἀπανθρωπίας τεκνοκτονίας καὶ πατροκτονίας μιάσμασιν ἐνισχημένοις;

pōs gar ou pantōn ēlithiōtaton tous sōphrosynēs erastas tois aischrois kai akolastois tōn prōteiōn parachōrein, kai tous synetous kai emphronas tois tas phrenas apolōlekosi tēn sebasmian parechein timēn, tous te dikaiosynēs kai philanthrōpias askētas tois diʼ hyperbolēn ōmotētos kai apanthrōpias teknoktonias kai patroktonias miasmasin enischēmenois?

For how would it not be the height of folly for lovers of self-control to yield the first place to the shameful and licentious, for the wise and sensible to give reverent honor to those who have lost their minds, and for those who practice justice and kindness to give it to those defiled, through the excess of their cruelty and inhumanity, with the pollution of killing children and fathers?

Notes and citation

Summary: It would be folly for the virtuous to worship the vicious.

Notes on the original text

Digital text corrected (digitization slip): τόν πρωτείων → τῶν πρωτείων.

Cite (SBL): Eusebius, Praep. ev. 2.4.2 (Dindorf 1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-2). (abbreviation not yet checked)

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2.4.3Dindorf 1:85

ποίαν δὲ οὐχ ὑπερηκόντισεν ὑπερβολὴν ἀσεβείας τὸ καταβάλλειν εἰς ἄρρητα ἀνδρῶν καὶ γυναικῶν μόρια καὶ εἰς τὴν ἄλογον καὶ θηριώδη φύσιν τὴν σεμνὴν καὶ παναγίαν τοῦ θεοῦ πρόσρησιν, τοιαῦτά τε αἰσχρὰ καὶ ἀπάνθρωπα θεολογεῖν, οἷα καὶ ἐπὶ τῶν ἐν ἀνθρώποις κακουργῶν, εἰ κατελεγχθείη, ταῖς ἀπὸ τῶν νόμων ἀπαραιτήτοις ὑποπέσοιεν ἂν τιμωρίαις;

poian de ouch hyperēkontisen hyperbolēn asebeias to kataballein eis arrēta andrōn kai gynaikōn moria kai eis tēn alogon kai thēriōdē physin tēn semnēn kai panagian tou theou prosrēsin, toiauta te aischra kai apanthrōpa theologein, hoia kai epi tōn en anthrōpois kakourgōn, ei katelenchtheiē, tais apo tōn nomōn aparaitētois hypopesoien an timōriais?

And what extreme of impiety has not been surpassed by bringing down the reverend and all-holy name of God to the unspeakable parts of men and women and to irrational and brutish nature, and by attributing to gods such shameful and inhuman things that, if any human wrongdoers were convicted of them, they would fall under the inexorable penalties of the laws?

Notes and citation

Summary: Applying the name of God to obscene parts and beasts is the utmost impiety.

Notes on the original text

Digital text corrected (breathing misread in digitization): ὺπερβολὴν → ὑπερβολὴν.

Cite (SBL): Eusebius, Praep. ev. 2.4.3 (Dindorf 1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-3). (abbreviation not yet checked)

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2.4.4Dindorf 1:85

καὶ τί χρὴ μηκύνειν εὐαγγελιζομένους πάντα βάρβαρον ὁμοῦ καὶ Ἕλληνα τὴν ἀπὸ τῶν εἰρημένων κακῶν ἐλευθερίαν, τῆς τε ἀπὸ τῶν ψευδωνύμων θεῶν ἀποστασίας, τὸ εὔλογον εἰς φῶς ἀγαγόντας, ὁπότε καὶ αὐτῶν ἤδη τῶν σφόδρα δεισιδαιμόνων οἱ πλείους, ὥσπερ ἐκ βαθέος κάρου διανήψαντες, καὶ τῆς παλαιᾶς ἀχλύος τὸ τῆς ψυχῆς ὄμμα διοίξαντες, τὸν βαθὺν λῆρον συνεῖδον τῆς πατρικῆς πλάνης, καὶ στάντες ἐπὶ λογισμοῦ τὴν ἑτέραν ὁδὸν εἵλοντο, τῆς παλαιᾶς ἀναχωρήσαντες;

kai ti chrē mēkynein euangelizomenous panta barbaron homou kai Hellēna tēn apo tōn eirēmenōn kakōn eleutherian, tēs te apo tōn pseudōnymōn theōn apostasias, to eulogon eis phōs agagontas, hopote kai autōn ēdē tōn sphodra deisidaimonōn hoi pleious, hōsper ek batheos karou dianēpsantes, kai tēs palaias achlyos to tēs psychēs omma dioixantes, ton bathyn lēron syneidon tēs patrikēs planēs, kai stantes epi logismou tēn heteran hodon heilonto, tēs palaias anachōrēsantes?

And why should we go on at length, announcing to every barbarian and Greek alike the good news of freedom from these evils and bringing to light the reasonableness of our departure from the falsely named gods, when already most even of the extremely superstitious, as if sobering up from a deep stupor and opening the eye of the soul from the ancient mist, have seen through the deep nonsense of their ancestral error, and, standing firm on reason, have chosen the other road and withdrawn from the old one?

Notes and citation

Summary: Many pagans have themselves seen through their ancestral error and turned away.

Notes on the original text

Digital text corrected (accent misread in digitization; breathing misread in digitization): οἶ πλείους → οἱ πλείους; παλαιάς → παλαιᾶς.

Cite (SBL): Eusebius, Praep. ev. 2.4.4 (Dindorf 1:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-4). (abbreviation not yet checked)

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2.4.5Dindorf 1:85–86

ὧν οἱ μὲν ὁμόσε χωρήσαντες τῆς ὅλης κατέπτυσαν μυθολογίας τῶν σφετέρων προγόνων πλατὺ καταγελάσαντες, οἱ δʼ ἀθεότητος δόξαν ἐκκλίναντες οὔτε ἐπὶ τοῖς πρότερον ἔστησαν οὔτε ἐξ ἅπαντος αὐτῶν ἀνεχώρησαν, κολακεῦσαι δὲ καὶ θεραπεῦσαι τὴν οἰκείαν προθέμενοι δόξαν τὰς περὶ τῶν τεθρυλημένων παρʼ αὐτοῖς θεῶν ἱστορίας ἀληθεῖς μύθους εἶναι πεπλασμένους ὑπὸ ποιητῶν ἐπεφήμισαν, φυσικὰς ἐν αὐτοῖς ἀποκρύπτοντες θεωρίας.

hōn hoi men homose chōrēsantes tēs holēs kateptysan mythologias tōn spheterōn progonōn platy katagelasantes, hoi dʼ atheotētos doxan ekklinantes oute epi tois proteron estēsan oute ex hapantos autōn anechōrēsan, kolakeusai de kai therapeusai tēn oikeian prothemenoi doxan tas peri tōn tethrylēmenōn parʼ autois theōn historias alētheis mythous einai peplasmenous hypo poiētōn epephēmisan, physikas en autois apokryptontes theōrias.

Of these, some went straight at it, spat upon the whole mythology of their forefathers, and laughed it broadly to scorn. Others, avoiding the reputation of atheism, neither stood by the former beliefs nor withdrew from them entirely; but, intending to flatter and serve their own reputation, they declared that the histories of the gods celebrated among them, which were true accounts, were myths fashioned by the poets, hiding physical theories within them.

Notes and citation

Summary: Some pagans rejected the myths outright; others reinterpreted them as hidden natural philosophy.

Notes on the original text

Digital text corrected (breathing misread in digitization): οἶ δʼ ἀθεότητος → οἱ δʼ ἀθεότητος.

Cite (SBL): Eusebius, Praep. ev. 2.4.5 (Dindorf 1:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-5). (abbreviation not yet checked)

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2.4.6Dindorf 1:86

ὧν, εἰ καὶ ὅτι μάλιστα μηδὲν φέρουσιν ἀληθείας δεῖγμα, ὅμως δʼ οὖν ἀναγκαία γένοιτʼ ἂν ἡμῖν ἡ ἔκθεσις εἰς θεωρίαν τῶν καὶ παρὰ τούτοις σεμνῶν, ὡς ἂν καὶ τῆς τούτων ἀναχωρήσεως οὐκ ἄλλως ἡμῖν προξενηθείσης ἢ εἰ διὰ τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας τὸ εὔλογον παρασταίη. φέρε οὑν καὶ τούτων τὸν λόγον ἄνωθεν ἀναλαβόντες ἐπισκεψώμεθα.

hōn, ei kai hoti malista mēden pherousin alētheias deigma, homōs dʼ oun anankaia genoitʼ an hēmin hē ekthesis eis theōrian tōn kai para toutois semnōn, hōs an kai tēs toutōn anachōrēseōs ouk allōs hēmin proxenētheisēs ē ei dia tēs tou sōtēros hēmōn euangelikēs didaskalias to eulogon parastaiē. phere houn kai toutōn ton logon anōthen analabontes episkepsōmetha.

Even though these interpretations bear no mark of truth at all, an exposition of them would still be necessary for us, to examine what is dignified among these people too; for our withdrawal from them could not have been brought about otherwise than if its reasonableness were shown through the gospel teaching of our Savior. Come, then, let us take up their account from the beginning and examine it.

Notes and citation

Summary: Eusebius will examine the allegorical interpretations as well.

Cite (SBL): Eusebius, Praep. ev. 2.4.6 (Dindorf 1:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-4-6). (abbreviation not yet checked)

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Preparation 2, chapter 5

2.5.1Dindorf 1:86–87

Τῆς μὲν οὖν Ἑλληνικῆς θεολογίας, λέγω δὲ τῆς πανδήμου καὶ μυθικωτέρας καὶ πολὺ πρότερον τῆς παρὰ Φοίνιξι καὶ Αἰγυπτίοις τοῖς τε ἄλλοις, ὧν τὴν μνήμην οἱ πρὸ τούτου περιέσχον λόγοι, τοιόσδε τις ὁ τρόπος ἀποδέδεικται, οἷος διὰ τῶν προεκτεθεισῶν φωνῶν αὐτῶν δὴ τῶν Ἑλληνικῶν συγγραφέων προδεδήλωται· ὃν καὶ εἰκότως ἐν ἀρχαῖς τῆς προκειμένης Εὐαγγελικῆς Προπαρασκευῆς εἰς διάγνωσίν τε καὶ ἐπίκρισιν τοῖς ἐντευξομένοις προτεθείκαμεν, ὡς ἂν αὐτοὶ μάθοιμεν ἡμεῖς τε αὐτοὶ καὶ οἱ τῶνδε εἰσέτι νῦν ἄπειροι τίνες ὄντες πάλαι πρότερον, καὶ οἵων ἐκ πατέρων φύντες, πηλίκοις τε τὸ πρὶν κακοῖς πεπεδημένοι, δυσσεβείας τε ὁπόσῃ καὶ ἀγνωσίας θεοῦ μέθῃ τὰς ψυχὰς κατορωρυγμένοι τῆς τούτων ἁπάντων ἀνανεύσεως καὶ ἐλευθερίας ἠξιώθημεν διὰ μιᾶς μόνης τῆς εὐαγγελικῆς διδασκαλίας, οὐκ ἄλλως ἡμῖν πρυτανευθείσης ἢ διʼ ἐπιφανείας τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τοῦ θεοῦ·

Tēs men oun Hellēnikēs theologias, legō de tēs pandēmou kai mythikōteras kai poly proteron tēs para Phoinixi kai Aigyptiois tois te allois, hōn tēn mnēmēn hoi pro toutou perieschon logoi, toiosde tis ho tropos apodedeiktai, hoios dia tōn proektetheisōn phōnōn autōn dē tōn Hellēnikōn syngrapheōn prodedēlōtai; hon kai eikotōs en archais tēs prokeimenēs Euangelikēs Proparaskeuēs eis diagnōsin te kai epikrisin tois enteuxomenois protetheikamen, hōs an autoi mathoimen hēmeis te autoi kai hoi tōnde eiseti nyn apeiroi tines ontes palai proteron, kai hoiōn ek paterōn phyntes, pēlikois te to prin kakois pepedēmenoi, dyssebeias te hoposę̄ kai agnōsias theou methę̄ tas psychas katorōrygmenoi tēs toutōn hapantōn ananeuseōs kai eleutherias ēxiōthēmen dia mias monēs tēs euangelikēs didaskalias, ouk allōs hēmin prytaneutheisēs ē diʼ epiphaneias tou sōtēros hēmōn Iēsou Christou tou theou;

The character of the Greek theology, then (I mean the popular and more mythical theology), and long before it that of the Phoenicians, Egyptians, and the others whom the preceding books recorded, has been shown to be such as has been made plain by the words of the Greek writers themselves set out above. We have rightly set it before our readers at the beginning of the present Preparation for the Gospel for their examination and judgment, so that both we ourselves and those still unacquainted with these things might learn who we formerly were, from what kind of fathers we sprang, by what great evils we were formerly fettered, and in what impiety and drunkenness of ignorance of God our souls were buried, when we were counted worthy of turning back and of freedom from all of these through the one teaching of the gospel alone, which was granted us in no other way than through the appearing of our Savior Jesus, the Christ of God.

Notes and citation

Summary: The review of pagan theology shows from what darkness Christians were freed through Christ's appearing.

Notes on the original text

Digital text corrected (breathing misread in digitization): οἶ τῶνδε → οἱ τῶνδε.

Cite (SBL): Eusebius, Praep. ev. 2.5.1 (Dindorf 1:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-1). (abbreviation not yet checked)

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2.5.2Dindorf 1:87

ὃς οὐ μέρει γῆς, οὐδʼ ἐν γωνίᾳ χώρας ἔθνους ἑνὸς, καθʼ ὅλης δὲ τῆς οἰκουμένης, ἐν ᾗ τὰ τῆς μάλιστα δεισιδαίμονος πλάνης ὑπερίσχυσεν, οἷά τις νοερῶν καὶ λογικῶν ψυχῶν ἥλιος, τὰς τοῦ οἰκείου φωτὸς ἐφαπλώσας ἀκτῖνας, ὁμοῦ πᾶν γένος ἀνθρώπων, βαρβάρων τε καὶ Ἑλλήνων, ὥσπερ ἐξ ἀχλύος δεινῆς καὶ ζοφερωτάτης τε καὶ ἀειδοῦς νυκτὸς τῆς δεισιδαίμονος πλάνης ἐπὶ λαμπρὰν καὶ διαυγεστάτην ἡμέραν τῆς ἀληθοῦς εὐσεβείας τοῦ παμβασιλέως θεοῦ πάντας ἡμὰς μετεστήσατο.

hos ou merei gēs, oudʼ en gōnią chōras ethnous henos, kathʼ holēs de tēs oikoumenēs, en hę̄ ta tēs malista deisidaimonos planēs hyperischysen, hoia tis noerōn kai logikōn psychōn hēlios, tas tou oikeiou phōtos ephaplōsas aktinas, homou pan genos anthrōpōn, barbarōn te kai Hellēnōn, hōsper ex achlyos deinēs kai zopherōtatēs te kai aeidous nyktos tēs deisidaimonos planēs epi lampran kai diaugestatēn hēmeran tēs alēthous eusebeias tou pambasileōs theou pantas hēmas metestēsato.

He, not in one part of the earth nor in a corner of the land of one nation, but throughout the whole inhabited world, where the most superstitious error prevailed, like a sun of intellectual and rational souls spreading out the rays of his own light, brought over the whole human race at once, barbarians and Greeks alike, all of us, as out of a dreadful mist and the gloomiest and unseen night of superstitious error, to the bright and most radiant day of the true worship of God the universal King.

Notes and citation

Summary: Christ, like a sun for souls, brought the whole world out of superstition into true worship.

Notes on the original text

Digital text corrected (breathing lost in digitization; digitization slip; letters transposed in digitization): έν γωνίᾳ → ἐν γωνίᾳ; εὐδεβείας → εὐσεβείας; μετεστήσταο → μετεστήσατο.

Topics: Christology

Cite (SBL): Eusebius, Praep. ev. 2.5.2 (Dindorf 1:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-2). (abbreviation not yet checked)

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2.5.3Dindorf 1:87

διαρρήδην γοῦν αἱ προπαρατεθεῖσαι φωναὶ νεκρῶν εἴδωλα καὶ ἀνδρῶν πάλαι κατοιχομένων εἰκόνας πάντας πανδημὶ τοὺς ἀμφὶ τὴν πολύθεον πλάνην κατά τε πόλεις καὶ κώμας ἐπτοημένους θεραπεύειν τε καὶ περιέπειν ἐδίδαξαν· τῶν πάλαι ἀνδρῶν διʼ ὑπερβάλλουσαν τοῦ τότε βίου θηριωδίαν θεοῦ μὲν τοῦ πάντων δημιουργοῦ μηδένα λόγον ποιουμένων, μηδὲ τῆς θείας καὶ ἐπὶ τοῖς πλημμελουμένοις τιμωροῦ δίκης ἐμπαζομένων, εἰς πάσας δὲ ἀνοσιουργίας καταβαλλόντων.

diarrēdēn goun hai proparatetheisai phōnai nekrōn eidōla kai andrōn palai katoichomenōn eikonas pantas pandēmi tous amphi tēn polytheon planēn kata te poleis kai kōmas eptoēmenous therapeuein te kai periepein edidaxan; tōn palai andrōn diʼ hyperballousan tou tote biou thēriōdian theou men tou pantōn dēmiourgou mēdena logon poioumenōn, mēde tēs theias kai epi tois plēmmeloumenois timōrou dikēs empazomenōn, eis pasas de anosiourgias kataballontōn.

The words quoted earlier plainly taught that all those excited by the polytheistic error, in cities and villages, worshipped and cherished images of the dead and likenesses of men long departed; for the men of old, through the extreme savagery of life at that time, took no account of God the creator of all, paid no heed to divine justice which punishes wrongdoing, and plunged into every unholy deed.

Notes and citation

Summary: The pagans worshipped images of dead men, having forgotten God and his justice.

Cite (SBL): Eusebius, Praep. ev. 2.5.3 (Dindorf 1:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-3). (abbreviation not yet checked)

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2.5.4Dindorf 1:87–88

οὔπω γὰρ εἰσέτι τότε νόμων καθʼ οὓς χρὴ βιοῦν συνεστώτων, οὐδέ γε τῆς ἡμέρου πολιτείας ἐν ἀνθρώποις κατατεταγμένης, ἀνειμένου δὲ καὶ νομαδικοῦ τοῦ βίου θηριώδους τε καθεστῶτος, τοῖς μὲν θρεμμάτων ἀλόγων δίκην τῶν τῆς γαστρὸς ἀποπληρώσεων πλέον οὐδὲν ἔμελεν, οἷς καὶ πρῶτος ἀθεότητος ὑποικουρεῖ τρόπος· οἱ δʼ εἰς βραχύ τι φυσικαῖς ἐννοίαις ἀνακινούμενοι θεὸν καὶ θεοῦ δύναμιν σωτήριόν τι καὶ ἀγαθὸν εἶναι χρῆμα διενοήθησαν, εὑρεῖν δὲ τοῦτον ἐθελήσαντες ἄνω μὲν τὰς ψυχὰς εἰς οὐρανὸν ἔτειναν, αὐτόθι δὲ τῇ διανοίᾳ στάντες καὶ τῶν κατʼ οὐρανὸν φαινόντων τε καὶ φαινομένων φωστήρων καταπλαγέντες τὰ κάλλη, ταῦτʼ εἶναι θεοὺς ἀπεφήναντο.

oupō gar eiseti tote nomōn kathʼ hous chrē bioun synestōtōn, oude ge tēs hēmerou politeias en anthrōpois katatetagmenēs, aneimenou de kai nomadikou tou biou thēriōdous te kathestōtos, tois men thremmatōn alogōn dikēn tōn tēs gastros apoplērōseōn pleon ouden emelen, hois kai prōtos atheotētos hypoikourei tropos; hoi dʼ eis brachy ti physikais ennoiais anakinoumenoi theon kai theou dynamin sōtērion ti kai agathon einai chrēma dienoēthēsan, heurein de touton ethelēsantes anō men tas psychas eis ouranon eteinan, autothi de tę̄ dianoią stantes kai tōn katʼ ouranon phainontōn te kai phainomenōn phōstērōn kataplagentes ta kallē, tautʼ einai theous apephēnanto.

For laws by which one must live had not yet been established, nor had civilized government been ordered among men; life was unrestrained, nomadic, and beastlike. Some, like irrational cattle, cared for nothing more than filling the belly, and in them the first form of atheism lurks. Others, stirred a little by natural notions, conceived that God and the power of God is something saving and good; and wishing to find him, they stretched their souls up to heaven, but stopped there in their thinking, and, struck with wonder at the beauty of the luminaries that shine and appear in heaven, declared these to be gods.

Notes and citation

Summary: In lawless early times, some lived like cattle, and others deified the heavenly bodies.

Notes on the original text

Digital text corrected (stray punctuation in digitization): στάντες. καὶ → στάντες καὶ.

Cite (SBL): Eusebius, Praep. ev. 2.5.4 (Dindorf 1:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-4). (abbreviation not yet checked)

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2.5.5Dindorf 1:88

τρίτοι δὲ ἄλλοι σφᾶς αὐτοὺς ἐπὶ γῆς ῥίψαντες τοὺς ἐπὶ συνέσει τῶν κατʼ αὐτοὺς προφέρειν νενομισμένους, ἢ καὶ ῥώμῃ σώματος καὶ δυναστείας ἰσχύι τῶν πλειόνων ἐπικρατήσαντας, γίγαντάς τινας, ἢ τυράννους, ἢ καὶ γόητας καὶ φαρμακέας ἄνδρας, ἔκ τινος τῶν θειοτέρων ἀποπτώσεως τὰς κακοτέχνους γοητείας συνεσκευασμένους, ἢ καὶ τοὺς ἄλλους κοινῆς τινὸς καὶ βιωφελοῦς εὐεργεσίας προάρξαντας, ζῶντάς τε ἔτι καὶ μετὰ τελευτὴν θεοὺς ἐπεφήμισαν.

tritoi de alloi sphas autous epi gēs rhipsantes tous epi synesei tōn katʼ autous propherein nenomismenous, ē kai rhōmę̄ sōmatos kai dynasteias ischui tōn pleionōn epikratēsantas, gigantas tinas, ē tyrannous, ē kai goētas kai pharmakeas andras, ek tinos tōn theioterōn apoptōseōs tas kakotechnous goēteias syneskeuasmenous, ē kai tous allous koinēs tinos kai biōphelous euergesias proarxantas, zōntas te eti kai meta teleutēn theous epephēmisan.

A third group, casting themselves down to earth, proclaimed as gods, both while they still lived and after their death, those thought to excel in wisdom among their contemporaries, or who had overpowered the many by bodily strength and the might of their power, giants or tyrants; or sorcerers and poisoners who had contrived their wicked arts of magic from some falling away of the more divine beings; or others who had first bestowed some common benefit useful for life.

Notes and citation

Summary: Others deified wise men, strongmen, tyrants, sorcerers, and benefactors.

"Falling away of the more divine beings": an allusion to fallen angels as the source of sorcery (compare 1 En. 7–8).

Notes on the original text

Digital text corrected (digitization slip): γόγτας → γόητας.

Extrabiblical texts: 1 En. 7–8 (1 Enoch [in the ETH canon]; echo)

Cite (SBL): Eusebius, Praep. ev. 2.5.5 (Dindorf 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-5). (abbreviation not yet checked)

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2.5.6Dindorf 1:88

ἔνθεν αὐτοῖς καὶ οἱ τῶν θεῶν οἶκοι νεκρῶν εἶναι τάφοι μνημονεύονται, ὡς ὁ Κλήμης ἐν τῷ πρὸς Ἕλληνας Προτρεπτικῷ ἱστορεῖ, τοῦ λόγου μάρτυρας αὐτοὺς Ἕλληνας ἐπαγόμενος. εἰ δέ σοι φίλον, αὖθις καὶ τούτου τόνδε γράφοντος ἄκουε τὸν τρόπον

enthen autois kai hoi tōn theōn oikoi nekrōn einai taphoi mnēmoneuontai, hōs ho Klēmēs en tǭ pros Hellēnas Protreptikǭ historei, tou logou martyras autous Hellēnas epagomenos. ei de soi philon, authis kai toutou tonde graphontos akoue ton tropon

Hence the houses of the gods are recorded among them to be the tombs of the dead, as Clement relates in his Exhortation to the Greeks, bringing in the Greeks themselves as witnesses of the account. If you like, listen again to him writing in this way:

Notes and citation

Summary: Clement shows that the gods' temples were originally tombs.

Notes on the original text

Digital text corrected (breathing misread in digitization; word split and accent misread in digitization): οἶ τῶν θεῶν → οἱ τῶν θεῶν; γρά φοντος ἄκουε ’τον τρόπον → γράφοντος ἄκουε τὸν τρόπον.

Cite (SBL): Eusebius, Praep. ev. 2.5.6 (Dindorf 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-5-6). (abbreviation not yet checked)

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Preparation 2, chapter 6

2.6.1Dindorf 1:88

‟ Εἰκότως ἄρα ἀρχήν ποθεν ἡ δεισιδαιμονία λαβοῦσα κακίας ἀνοήτου γέγονε πηγή· ἔπειτα μὴ ἀνακοπεῖσα, ἀλλʼ εἰς ἐπίδοσιν ἐλθοῦσα καὶ πολλὴ δὴ ῥυεῖσα δημιουργὸς πολλῶν καθίσταται δαιμόνων, ἑκατόμβας ποιοῦσα καὶ πανηγύρεις ἐπιτελοῦσα καὶ ἀγάλματα ἀνιστᾶσα καὶ νεὼς ἀνοικοδομοῦσα· οὓς δὴ — οὐδὲ γὰρ τοῦτο σιωπήσομαι, πρὸς δὲ καὶ αὐτὸ ἐλέγξω — νεὼς μὲν εὐφήμως ὀνομαζομένους, τάφους δὲ γενομένους, τουτέστι τοὺς τάφους νεὼς ἐπικεκλημένους. ὑμεῖς δὲ ἀλλὰ κἂν νῦν δεισιδαιμονίας ἐκλάθεσθε, τοὺς τάφους τιμᾶν αἰσχυνόμενοι. "

‟ Eikotōs ara archēn pothen hē deisidaimonia labousa kakias anoētou gegone pēgē; epeita mē anakopeisa, allʼ eis epidosin elthousa kai pollē dē rhyeisa dēmiourgos pollōn kathistatai daimonōn, hekatombas poiousa kai panēgyreis epitelousa kai agalmata anistasa kai neōs anoikodomousa; hous dē — oude gar touto siōpēsomai, pros de kai auto elenxō — neōs men euphēmōs onomazomenous, taphous de genomenous, toutesti tous taphous neōs epikeklēmenous. hymeis de alla kan nyn deisidaimonias eklathesthe, tous taphous timan aischynomenoi. "

"Naturally, then, superstition, having taken its beginning from somewhere, became the source of senseless vice; then, not being checked but increasing and flowing in full stream, it became the creator of many demons, offering hecatombs, celebrating festivals, setting up statues, and building temples. These (for I will not keep silent about this either, but will expose it too) were euphemistically named temples but were in fact tombs; that is, tombs were called temples. But you, even now at least, forget your superstition, being ashamed to honor tombs."

Notes and citation

Summary: Clement says superstition multiplied demons and temples, which were in fact tombs.

Clement of Alexandria, Exhortation 3.44.4–3.45.5 (sections 2.6.1–7).

Notes on the original text

Digital text corrected (repeated syllables in digitization): ἐκλάθεσθε, λάθεσθε, → ἐκλάθεσθε,.

Extrabiblical texts: Clement of Alexandria, Protr. 3.44.4 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.1 (Dindorf 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-1). (abbreviation not yet checked)

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2.6.2Dindorf 1:88

‟ Ἐν τῷ ναῷ τῆς Ἀθηνᾶς ἐν Λαρίσσῃ ἐν τῇ ἀκροπόλει τάφος ἐστὶν Ἀκρισίου, Ἀθήνησι δὲ ἐν τῇ ἀκροπόλει Κέκροπος, ὥς φησιν Ἀντίοχος ἐν τῷ ἐνάτῳ τῶν ἱστοριῶν.

‟ En tǭ naǭ tēs Athēnas en Larissę̄ en tę̄ akropolei taphos estin Akrisiou, Athēnēsi de en tę̄ akropolei Kekropos, hōs phēsin Antiochos en tǭ enatǭ tōn historiōn.

"In the temple of Athena at Larissa, on the acropolis, there is the tomb of Acrisius; and at Athens on the acropolis that of Cecrops, as Antiochus says in the ninth book of his histories.

Notes and citation

Summary: The tombs of Acrisius and Cecrops are in temples of Athena.

Extrabiblical texts: Clement of Alexandria, Protr. 3.45.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.2 (Dindorf 1:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-2). (abbreviation not yet checked)

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2.6.3Dindorf 1:88–89

τί δὲ Ἐριχθόνιος; οὐχὶ ἐν τῷ ναῶ τῆς Πολιάδος κεκήδευται; Ἴμμαρος δὲ ὁ Εὐμόλπου καὶ Δαείρας οὐχὶ ἐν τῷ περιβόλῳ κεκήδευται τοῦ Ἐλευσινίου τοῦ ὑπὸ τῇ ἀκροπόλει; αἱ δὲ Κελεοῦ θυγατέρες ἐν Ἐλευσῖνι τετάφαται;

ti de Erichthonios? ouchi en tǭ naō tēs Poliados kekēdeutai? Immaros de ho Eumolpou kai Daeiras ouchi en tǭ peribolǭ kekēdeutai tou Eleusiniou tou hypo tę̄ akropolei? hai de Keleou thygateres en Eleusini tetaphatai?

And what of Erichthonius? Is he not buried in the temple of Polias? And Immarus, son of Eumolpus and Daeira, is he not buried in the precinct of the Eleusinium below the acropolis? And are not the daughters of Celeus buried at Eleusis?

Notes and citation

Summary: Other heroes are buried in temples at Athens and Eleusis.

Notes on the original text

Digital text corrected (breathing misread in digitization): αἶ δὲ → αἱ δὲ.

Extrabiblical texts: Clement of Alexandria, Protr. 3.45.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.3 (Dindorf 1:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-3). (abbreviation not yet checked)

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2.6.4Dindorf 1:89

τί σοι καταλέγω τὰς ἐξ Ὑπερβορέων γυναῖκας; Ὑπερόχη καὶ Λαοδίκη κέκλησθον, ἐν τῷ Ἀρτεμισίῳ ἐν Δήλῳ κεκήδευσθον, τὸ δὲ ἐν τῷ Ἀπόλλωνος τοῦ Δηλίου ἐστὶν ἱερῷ.

ti soi katalegō tas ex Hyperboreōn gynaikas? Hyperochē kai Laodikē keklēsthon, en tǭ Artemisiǭ en Dēlǭ kekēdeusthon, to de en tǭ Apollōnos tou Dēliou estin hierǭ.

Why should I list for you the women from the Hyperboreans? They were called Hyperoche and Laodice; they are buried in the Artemisium on Delos, which is in the temple of Delian Apollo.

Notes and citation

Summary: Two Hyperborean women are buried in the temple of Apollo on Delos.

Extrabiblical texts: Clement of Alexandria, Protr. 3.45.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.4 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-4). (abbreviation not yet checked)

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2.6.5Dindorf 1:89

Λέανδρος δὲ Κλεόμαχον ἐν Μιλήτῳ τετάφθαι ἐν τῷ Διδυμαίῳ φησίν. ἐνταῦθα τῆς Λευκοφρύνης τὸ μνῆμα οὐκ ἄξιον παρελθεῖν, ἑπομένους Ζήνωνι τῷ Μυνδίῳ, ἣ ἐν τῷ ἱερῷ τῆς Ἀρτέμιδος ἐν Μαγνησίᾳ κεκήδευται· οὐδὲ μὴν τὸν ἐν τῷ Τελμησσῷ τοῦ Ἀπόλλωνος βωμόν· μνῆμα εἶναι καὶ τοῦτον Τελμησσέως τοῦ μάντεως ἱστοροῦσι.

Leandros de Kleomachon en Milētǭ tetaphthai en tǭ Didymaiǭ phēsin. entautha tēs Leukophrynēs to mnēma ouk axion parelthein, hepomenous Zēnōni tǭ Myndiǭ, hē en tǭ hierǭ tēs Artemidos en Magnēsią kekēdeutai; oude mēn ton en tǭ Telmēssǭ tou Apollōnos bōmon; mnēma einai kai touton Telmēsseōs tou manteōs historousi.

Leandrus says that Cleomachus is buried at Miletus in the Didymaeum. Here it is not right to pass over the tomb of Leucophryne, following Zeno of Myndus, who is buried in the temple of Artemis at Magnesia; nor the altar of Apollo at Telmessus, which too they record to be the tomb of Telmessus the seer.

Notes and citation

Summary: More tombs are found in the temples of Apollo and Artemis.

Extrabiblical texts: Clement of Alexandria, Protr. 3.45.3 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.5 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-5). (abbreviation not yet checked)

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2.6.6Dindorf 1:89

Πτολεμαῖος δὲ ὁ τοῦ Ἀγησάρχου ἐν τῷ πρώτῳ τῶν περὶ τὸν Φιλοπάτορα ἐν Πάφῳ λέγει ἐν τῷ τῆς Ἀφροδίτης ἱερῷ Κινύραν τε καὶ τοὺς Κινύρου ἀπογόνους κεκηδεῦσθαι.

Ptolemaios de ho tou Agēsarchou en tǭ prōtǭ tōn peri ton Philopatora en Paphǭ legei en tǭ tēs Aphroditēs hierǭ Kinyran te kai tous Kinyrou apogonous kekēdeusthai.

Ptolemy son of Agesarchus, in the first book of his work on Philopator, says that Cinyras and the descendants of Cinyras are buried at Paphos in the temple of Aphrodite.

Notes and citation

Summary: Cinyras and his descendants are buried in the temple of Aphrodite at Paphos.

Extrabiblical texts: Clement of Alexandria, Protr. 3.45.4 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.6 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-6). (abbreviation not yet checked)

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2.6.7Dindorf 1:89

ἀλλὰ γὰρ ἐπιόντι μοι τοὺς προσκυνουμένους ὑμῖν τάφους ἐμοὶ μὲν οὐδὲ ὁ πᾶς ἂν ἀρκέσαι χρόνος· ὑμᾶς δὲ εἰ μὴ ὑπεισέρχεταί τις αἰσχύνη τῶν τολμωμένων, νεκροὶ ἄρα τέλεον νεκροῖς πεπιστευκότες περιέρχεσθε· ἆ δειλοὶ, τί κακοὶ τόδε πάσχετε;’

alla gar epionti moi tous proskynoumenous hymin taphous emoi men oude ho pas an arkesai chronos; hymas de ei mē hypeiserchetai tis aischynē tōn tolmōmenōn, nekroi ara teleon nekrois pepisteukotes perierchesthe; a deiloi, ti kakoi tode paschete?’

But if I were to go through the tombs you worship, all time would not suffice me. As for you, if no shame for what you dare creeps over you, then you go about utterly dead, trusting in the dead: 'Ah, wretches, what evil is this you suffer?'"

Notes and citation

Summary: Clement says the worshippers of tombs are dead men trusting in the dead.

The closing words are Homer, Odyssey 20.351.

Notes on the original text

Digital text corrected (accent misread in digitization): ἁ δειλοὶ → ἆ δειλοὶ.

Extrabiblical texts: Clement of Alexandria, Protr. 3.45.5 (Exhortation to the Greeks; quotation); Homer, Od. 20.351 (Homer, Odyssey; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.7 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-7). (abbreviation not yet checked)

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2.6.8Dindorf 1:89

Καὶ μετʼ ὀλίγα φησί ‟ Καινὸν δὲ ἄλλον ἐν Αἰγύπτῳ, ὀλίγου δεῖν καὶ παρʼ Ἕλλησι, σεβασμίως τεθείακε θεὸν ὁ βασιλεὺς ὁ Ῥωμαίων, τὸν ἐρώμενον ὡραιότατον σφόδρα γενόμενον Ἀντίνοον ἀνιέρωσεν οὗτος, ὡς Γανυμήδην ὁ Ζεύς·

Kai metʼ oliga phēsi ‟ Kainon de allon en Aigyptǭ, oligou dein kai parʼ Hellēsi, sebasmiōs tetheiake theon ho basileus ho Rhōmaiōn, ton erōmenon hōraiotaton sphodra genomenon Antinoon anierōsen houtos, hōs Ganymēdēn ho Zeus;

And a little later he says: "Another new god, in Egypt, and nearly among the Greeks too, the king of the Romans has solemnly deified: his favorite Antinous, who was exceedingly beautiful, he consecrated, as Zeus did Ganymede.

Notes and citation

Summary: Clement condemns Hadrian's deification of his favorite Antinous.

Clement, Exhortation 4.49.1–3 (sections 2.6.8–9). The emperor is Hadrian.

Extrabiblical texts: Clement of Alexandria, Protr. 4.49.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.8 (Dindorf 1:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-8). (abbreviation not yet checked)

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2.6.9Dindorf 1:89–90

οὐ γὰρ κωλύεται ῥᾳδίως ἐπιθυμία φόβον οὐκ ἔχουσα· καὶ νύκτας ἱερὰς τὰς Ἀντινόου προσκυνοῦσιν ἄνθρωποι νῦν, ἃς αἰσχρὰς ἠπίστατο ὁ συναγρυπνήσας ἐραστής. " Καὶ ἐπάγει ‟ Ἤδη δὲ ὁ τάφος τοῦ ἐρωμένου νεώς ἐστιν Ἀντινόου καὶ πόλις· καθάπερ γὰρ, οἶμαι, οἱ ναοὶ, οὕτω καὶ οἱ τάφοι θαυμάζονται, πυραμίδες καὶ μαυσώλια καὶ λαβύρινθοι· ἄλλοι ναοὶ τῶν νεκρῶν, ὡς ἐκεῖνοι τάφοι τῶν θεῶν. "

ou gar kōlyetai rhądiōs epithymia phobon ouk echousa; kai nyktas hieras tas Antinoou proskynousin anthrōpoi nyn, has aischras ēpistato ho synagrypnēsas erastēs. " Kai epagei ‟ Ēdē de ho taphos tou erōmenou neōs estin Antinoou kai polis; kathaper gar, oimai, hoi naoi, houtō kai hoi taphoi thaumazontai, pyramides kai mausōlia kai labyrinthoi; alloi naoi tōn nekrōn, hōs ekeinoi taphoi tōn theōn. "

For desire that has no fear is not easily restrained. And people now venerate the sacred nights of Antinous, which the lover who kept the vigil with him knew to be shameful." And he continues: "Already the tomb of the favorite is the temple and city of Antinous. For as temples, I suppose, so tombs too are admired: pyramids, mausoleums, and labyrinths, other temples of the dead, as those are tombs of the gods."

Notes and citation

Summary: Antinous's tomb became a temple and a city, and tombs are admired like temples.

Antinoopolis in Egypt was founded in his honor.

Notes on the original text

Digital text corrected (accent misread in digitization; digitization slip; stray bracket in digitization; word split in digitization): προσ κυνοῦσιν → προσκυνοῦσιν; ἠπἵστατο → ἠπίστατο; Ἀντινόον → Ἀντινόου; λαβύρινθοι ]· → λαβύρινθοι·.

Extrabiblical texts: Clement of Alexandria, Protr. 4.49.2 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.9 (Dindorf 1:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-9). (abbreviation not yet checked)

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2.6.10Dindorf 1:90

Καὶ πάλιν μετʼ ὀλίγα Ἴθι δὴ καὶ τοὺς ἀγῶνας ἐν βραχεῖ περιοδεύσωμεν καὶ τὰς ἐπιτυμβίους ταυτασὶ πανηγύρεις καταλύσωμεν, Ἴσθμιά τε καὶ Νέμεα καὶ Πύθια καὶ τὰ ἐπὶ τούτοις Ὀλύμπια. Πυθοῖ μὲν οὖν ὁ δράκων ὁ Πύθιος θρησκεύεται καὶ τοῦ ὄφεως ἡ πανήγυρις καταγγέλλεται Πύθια, Ἰσθμοῖ δὲ σκύβαλον προσέπτυσεν ἐλεεινὸν ἡ θάλασσα, καὶ Μελικέρτην ὀδύρεται τὰ Ἴσθμια, Νεμέασι δὲ ἄλλο παιδίον Ἀρχέμορος κεκήδευται, καὶ τοῦ παιδίου ὁ ἐπιτάφιος προσαγορεύεται Νέμεα. Πῖσα δʼ ἐστὶν ἐν ὑμῖν τάφος, ὦ Πανέλληνες, ἡνιόχου Φρυγὸς, καὶ τοῦ Πέλοπος τὰς χοὰς τὰ Ὀλύμπια ὁ Φειδίου σφετερίζεται Ζεύς. "

Kai palin metʼ oliga Ithi dē kai tous agōnas en brachei periodeusōmen kai tas epitymbious tautasi panēgyreis katalysōmen, Isthmia te kai Nemea kai Pythia kai ta epi toutois Olympia. Pythoi men oun ho drakōn ho Pythios thrēskeuetai kai tou opheōs hē panēgyris katangelletai Pythia, Isthmoi de skybalon proseptysen eleeinon hē thalassa, kai Melikertēn odyretai ta Isthmia, Nemeasi de allo paidion Archemoros kekēdeutai, kai tou paidiou ho epitaphios prosagoreuetai Nemea. Pisa dʼ estin en hymin taphos, ō Panellēnes, hēniochou Phrygos, kai tou Pelopos tas choas ta Olympia ho Pheidiou spheterizetai Zeus. "

And again, a little later: "Come, let us briefly go round the games too and put an end to these funeral festivals, the Isthmian, Nemean, Pythian, and besides these the Olympian. At Pytho the Pythian serpent is worshipped, and the festival of the snake is proclaimed as the Pythian games. At the Isthmus the sea cast up a pitiable piece of refuse, and the Isthmian games mourn Melicertes. At Nemea another child, Archemorus, is buried, and the child's funeral rites are called the Nemean games. Pisa, O Panhellenes, is the tomb of a Phrygian charioteer, and the Zeus of Phidias claims for himself the libations to Pelops, the Olympian games."

Notes and citation

Summary: The great Greek games were all originally funeral rites.

Clement, Exhortation 2.34.1–2.

Notes on the original text

Digital text corrected (accent misread and stray digit in digitization; stray breathing in digitization): ῾ Ἴθι → Ἴθι; ὠ Πανέλληνες, 5 ἡνιόχου → ὦ Πανέλληνες, ἡνιόχου.

Extrabiblical texts: Clement of Alexandria, Protr. 2.34.1 (Exhortation to the Greeks; quotation)

Cite (SBL): Eusebius, Praep. ev. 2.6.10 (Dindorf 1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-10). (abbreviation not yet checked)

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2.6.11Dindorf 1:90

Ταῦτα μὲν οὗτος· σὺ δὲ τὸν λόγον ἐξ ἀρχῆς ἀναλαβὼν τῆς δεισιδαίμονος πλάνης ἐπίσκεψαι τὴν διάπτωσιν. φύσει μὲν οὖν καὶ αὐτοδιδάκτοις ἐννοίαις, μᾶλλον δὲ θεοδιδάκτοις, καλόν τι καὶ ὠφέλιμον τυγχάνειν, τὸ σημαῖνον τὴν τοῦ θεοῦ προσηγορίαν τε καὶ οὐσίαν· πάντες γὰρ ἄνθρωποι κοινοῖς λογισμοῖς προειλήφεσαν, τοῦ τῶν ὅλων δημιουργοῦ τοῦτο πάσῃ λογικῇ καὶ νοερᾷ ψυχῇ φυσικαῖς ἐννοίαις ὑποσπείραντος.

Tauta men houtos; sy de ton logon ex archēs analabōn tēs deisidaimonos planēs episkepsai tēn diaptōsin. physei men oun kai autodidaktois ennoiais, mallon de theodidaktois, kalon ti kai ōphelimon tynchanein, to sēmainon tēn tou theou prosēgorian te kai ousian; pantes gar anthrōpoi koinois logismois proeilēphesan, tou tōn holōn dēmiourgou touto pasę̄ logikę̄ kai noerą psychę̄ physikais ennoiais hypospeirantos.

So much this writer. But you, taking up the account from the beginning, consider how the superstitious error fell away. By nature, then, and by self-taught notions, or rather God-taught ones, the thing signified by the name and being of God was held to be something good and beneficial; for all people had grasped this beforehand by common reasoning, since the creator of all things had sown it in every rational and intellectual soul by natural notions.

Notes and citation

Summary: God implanted in every rational soul the natural notion that God is good and beneficial.

Notes on the original text

Digital text corrected (breathing misread in digitization): ὐποσπείραντος → ὑποσπείραντος.

Cite (SBL): Eusebius, Praep. ev. 2.6.11 (Dindorf 1:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-11). (abbreviation not yet checked)

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2.6.12Dindorf 1:90–91

οὐ μὴν καὶ τῇ προαιρέσει τῇ κατὰ λόγον ἐκέχρηντο· εἷς μὲν γάρ που τάχα τις καὶ δεύτερος, ἢ καί τινες ἄλλοι κομιδῆ βραχεῖς, ὧν τὴν μνήμην τὰ Ἑβραίων περιέχει λόγια, εἰς οὐδὲν τῶν ὁρωμένων ἐφαρμόσαντες τὴν περὶ θεοῦ ἔννοιαν, ἀδιαστρόφοις δὲ τοῖς λογισμοῖς ἐπὶ τὸν τοῦ σύμπαντος κόσμου δημιουργὸν καὶ τὸν μέγαν τῶν ὅλων ποιητὴν ἐκ τῶν ὁρωμένων ἀναγαγόντες, διανοίας ὄμμασι κεκαθαρμένοις μόνον αὐτὸν εἶναι θεὸν, τὸν πάντων σωτῆρα, καὶ μόνον ἀγαθῶν δοτῆρα συνενόησαν οἱ δὲ λοιποὶ παντοίᾳ ψυχῆς ἀμαυρώσει περιτραπέντες κατὰ βυθὸν ἀσεβείας ἠνέχθησαν, ὥστε θηρίων ἀγρίων τρόπον τὸ καλὸν καὶ συμφέρον καὶ ἀγαθὸν μέχρι σωμάτων καὶ σαρκὸς ἡδονῆς στῆσαι.

ou mēn kai tę̄ proairesei tę̄ kata logon ekechrēnto; heis men gar pou tacha tis kai deuteros, ē kai tines alloi komidē bracheis, hōn tēn mnēmēn ta Hebraiōn periechei logia, eis ouden tōn horōmenōn epharmosantes tēn peri theou ennoian, adiastrophois de tois logismois epi ton tou sympantos kosmou dēmiourgon kai ton megan tōn holōn poiētēn ek tōn horōmenōn anagagontes, dianoias ommasi kekatharmenois monon auton einai theon, ton pantōn sōtēra, kai monon agathōn dotēra synenoēsan hoi de loipoi pantoią psychēs amaurōsei peritrapentes kata bython asebeias ēnechthēsan, hōste thēriōn agriōn tropon to kalon kai sympheron kai agathon mechri sōmatōn kai sarkos hēdonēs stēsai.

Yet they did not use their choice in accordance with reason. Perhaps one here and a second there, or a very few others, whose memory the oracles of the Hebrews preserve, applied the notion of God to none of the things seen, but with undistorted reasoning led it up from the things seen to the creator of the whole world and the great maker of all things, and with the purified eyes of the mind perceived that he alone is God, the Savior of all, and the only giver of good things. But the rest, turned aside by every kind of darkening of the soul, were carried down into the depth of impiety, so that like wild beasts they fixed the beautiful, the advantageous, and the good no higher than bodies and the pleasure of the flesh.

Notes and citation

Summary: A few, recorded in the Hebrew Scriptures, knew the Creator; the rest sank into impiety and sensuality.

Cite (SBL): Eusebius, Praep. ev. 2.6.12 (Dindorf 1:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-12). (abbreviation not yet checked)

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2.6.13Dindorf 1:91

ταύτῃ δὲ κατὰ τὰ προειρημένα τοὺς τῶν νενομισμένων τοῦ σώματος καλῶν καὶ χρησίμων εὑρετὰς, ἢ καὶ δυνάστας τινὰς καὶ τυράννους, ἢ καὶ γόητας καὶ φαρμακέας ἄνδρας, τὴν φύσιν θνητοὺς καὶ ἀνθρωπίναις κεχρημένους συμφοραῖς, ὡς ἀγαθῶν χορηγοὺς, σωτῆρας καὶ θεοὺς ἀναγορεύειν, τὴν σεβάσμιον ἔννοιαν φυσικῶς αὐτοῖς ἐνυπάρχουσαν ἐφʼ οὓς ἐνόμιζον εὐεργέτας μετατεθεικότες.

tautę̄ de kata ta proeirēmena tous tōn nenomismenōn tou sōmatos kalōn kai chrēsimōn heuretas, ē kai dynastas tinas kai tyrannous, ē kai goētas kai pharmakeas andras, tēn physin thnētous kai anthrōpinais kechrēmenous symphorais, hōs agathōn chorēgous, sōtēras kai theous anagoreuein, tēn sebasmion ennoian physikōs autois enyparchousan ephʼ hous enomizon euergetas metatetheikotes.

In this way, as was said before, they proclaimed as saviors and gods, as givers of good things, the discoverers of what were considered the goods and useful things of the body, or some rulers and tyrants, or sorcerers and poisoners, men mortal by nature and subject to human misfortunes, transferring the reverent notion naturally present in them to those whom they thought benefactors.

Notes and citation

Summary: They transferred their natural sense of the divine to human benefactors, rulers, and sorcerers.

Cite (SBL): Eusebius, Praep. ev. 2.6.13 (Dindorf 1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-13). (abbreviation not yet checked)

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2.6.14Dindorf 1:91

τοσαύτη δʼ ἄρα συνεῖχεν αὐτοὺς φρενῶν ἀποπληξία, ὡς μηδὲν τῶν πλημμελουμένων τοῖς θεολογουμένοις ὑπολογίζεσθαι, μηδʼ ἐρυθριᾶν ἐπὶ τοῖς αἰσχρῶς περὶ αὐτῶν φημιζομένοις, τὰ πάντα δὲ τοὺς ἄνδρας διὰ τὰς παρʼ αὐτῶν παρεχομένας ὠφελείας, ἢ καὶ διὰ τὰς τότε πρῶτον συνισταμένας δυναστείας τε καὶ τυραννίδας ἀποθαυμάζειν.

tosautē dʼ ara syneichen autous phrenōn apoplēxia, hōs mēden tōn plēmmeloumenōn tois theologoumenois hypologizesthai, mēdʼ erythrian epi tois aischrōs peri autōn phēmizomenois, ta panta de tous andras dia tas parʼ autōn parechomenas ōpheleias, ē kai dia tas tote prōton synistamenas dynasteias te kai tyrannidas apothaumazein.

So great a stupor of mind held them that they took no account of the wrongs done by those they called gods, and did not blush at the shameful things reported of them, but admired the men in everything, because of the benefits they provided, or because of the dominions and tyrannies then first being established.

Notes and citation

Summary: Blinded, they ignored the crimes of their deified men and admired them for their power.

Notes on the original text

Digital text corrected (digitization slip): ὑπολογίξεσθαι → ὑπολογίζεσθαι.

Cite (SBL): Eusebius, Praep. ev. 2.6.14 (Dindorf 1:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-14). (abbreviation not yet checked)

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2.6.15Dindorf 1:91–92

νόμων γοῦν, ὥσπερ ἔφην ἤδη πρότερον, μηδέπω τότε ἐν ἀνθρώποις πολιτευομένων, μηδʼ ἐπὶ τοῖς ἁμαρτανομένοις τιμωρίας ἐπῃωρημένης, μοιχείας καὶ ἀρρένων φθορὰς, ἐκθέσμους τε καὶ παρανόμους γάμους, μιαιφονίας τε καὶ πατροκτονίας, τέκνων τε καὶ ἀδελφῶν σφαγὰς, ναὶ μὴν καὶ πολέμους καὶ στάσεις πεπραγμένας ὄντως τοῖς οἰκείοις προστάταις, οὓς θεοὺς ἡγοῦντό τε καὶ ἀπεκάλουν, ὥσπερ ἐν μέρει κατορθωμάτων καὶ ἀνδραγαθίας ἀπεμνημόνευον, τὴν τούτων μνήμην ὡς σεμνῶν καὶ ἀνδρείων τοῖς ὀψιγόνοις ἀπολιπόντες.

nomōn goun, hōsper ephēn ēdē proteron, mēdepō tote en anthrōpois politeuomenōn, mēdʼ epi tois hamartanomenois timōrias epę̄ōrēmenēs, moicheias kai arrenōn phthoras, ekthesmous te kai paranomous gamous, miaiphonias te kai patroktonias, teknōn te kai adelphōn sphagas, nai mēn kai polemous kai staseis pepragmenas ontōs tois oikeiois prostatais, hous theous hēgounto te kai apekaloun, hōsper en merei katorthōmatōn kai andragathias apemnēmoneuon, tēn toutōn mnēmēn hōs semnōn kai andreiōn tois opsigonois apolipontes.

Since, as I said before, laws were not yet in force among men and no punishment hung over wrongdoing, they recorded adulteries and the corruption of males, lawless and unlawful marriages, murders and parricides, slaughters of children and brothers, yes, and wars and seditions, really committed by their own leaders, whom they regarded and called gods, as if they were great deeds and acts of valor, leaving the memory of them to later generations as of noble and brave men.

Notes and citation

Summary: Without laws, they celebrated the adulteries, incest, and murders of their deified leaders as heroic deeds.

Cite (SBL): Eusebius, Praep. ev. 2.6.15 (Dindorf 1:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-15). (abbreviation not yet checked)

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2.6.16Dindorf 1:92

Τοιαῦτα ἦν τὰ τῆς παλαιᾶς θεολογίας, ἣν μεταβαλόντες νέοι τινὲς, χθὲς καὶ πρώην ἐπιφυέντες, λογικώτερόν τε φιλοσοφεῖν αὐχοῦντες, τὴν δὴ φυσικωτέραν τῆς περὶ θεῶν ἱστορίας δόξαν εἰσηγήσαντο, σεμνοτέρας εὑρεσιλογίας τοῖς μύθοις προσεπινοήσαντες, καὶ μήτε πάντη τῶν προπατόρων τὸ πλημμελὲς τῆς δυσσεβείας ἐκφυγόντες μήτʼ αὖ πάλιν τὴν αὐτόθεν προφαινομένην τῶν θεολογουμένων μοχθηρίαν ὑπομείναντες.

Toiauta ēn ta tēs palaias theologias, hēn metabalontes neoi tines, chthes kai prōēn epiphyentes, logikōteron te philosophein auchountes, tēn dē physikōteran tēs peri theōn historias doxan eisēgēsanto, semnoteras heuresilogias tois mythois prosepinoēsantes, kai mēte pantē tōn propatorōn to plēmmeles tēs dyssebeias ekphygontes mētʼ au palin tēn autothen prophainomenēn tōn theologoumenōn mochthērian hypomeinantes.

Such was the ancient theology. Some newcomers, who sprang up only yesterday or the day before and boasted of philosophizing more rationally, changed it and introduced the more physical interpretation of the history of the gods, devising more dignified inventions to add to the myths. They neither entirely escaped the impious offense of their forefathers, nor could they endure the depravity of what was said of the gods, which was plain on the face of it.

Notes and citation

Summary: Later philosophers reinterpreted the myths physically, unable either to reject or to accept them.

Notes on the original text

Digital text corrected (breathing misread in digitization): εὺρεσιλογίας → εὑρεσιλογίας.

Cite (SBL): Eusebius, Praep. ev. 2.6.16 (Dindorf 1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-16). (abbreviation not yet checked)

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2.6.17Dindorf 1:92

θεραπεῦσαι δʼ οὖν ὅμως οἵδε τὸ πατρικὸν ἁμάρτημα προθυμηθέντες ἐπὶ φυσικὰς διηγήσεις καὶ θεωρίας τοὺς μύθους μετεσκευάσαντο, τὰ θρεπτικὰ καὶ αὐξητικὰ τῆς τῶν σωμάτων φύσεως ταῦτʼ εἶναι τὰ διὰ τῶν μύθων δηλούμενα ὡς δὴ μυστικώτερον κομπάσαντες.

therapeusai dʼ oun homōs hoide to patrikon hamartēma prothymēthentes epi physikas diēgēseis kai theōrias tous mythous meteskeuasanto, ta threptika kai auxētika tēs tōn sōmatōn physeōs tautʼ einai ta dia tōn mythōn dēloumena hōs dē mystikōteron kompasantes.

Eager nevertheless to remedy their fathers' offense, they turned the myths into physical narratives and theories, boasting, as if it were something more mystical, that the things signified by the myths are the nourishing and growth-giving powers of the nature of bodies.

Notes and citation

Summary: They explained the myths as symbols of the forces of nature.

Cite (SBL): Eusebius, Praep. ev. 2.6.17 (Dindorf 1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-17). (abbreviation not yet checked)

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2.6.18Dindorf 1:92

ἔνθεν ἀνιόντες καὶ οἵδε τὰ στοιχεῖα τοῦ κόσμου θεοὺς ἐπεφήμισαν, οὐκ αὐτὸ μόνον ἥλιον καὶ σελήνην καὶ ἄστρα, προσέτι δὲ γῆν καὶ ὕδωρ, ἀέρα τε καὶ πῦρ, τά τε ἐκ τούτων συγκρίματά τε καὶ ἀποτελέσματα, ναὶ μὴν καὶ τοὺς ὡραίους ἀπὸ τῆς γῆς καρποὺς, καὶ τὰ λοιπὰ τῆς ξηρᾶς καὶ ὑγρᾶς τροφῆς βλαστήματα, ἃ καὶ αὐτὰ, ὡς ἂν τῆς τῶν σωμάτων ζωῆς αἴτια, Δήμητρα καὶ Κόρην καὶ Διόνυσον καὶ ὅσα ἄλλα τούτοις ἐμφερῆ προσειπόντες τεθειάκασι, βεβιασμένον καὶ οὐκ ἀληθῆ τῶν μύθων τὸν καλλωπισμὸν εἰσηγησάμενοι.

enthen aniontes kai hoide ta stoicheia tou kosmou theous epephēmisan, ouk auto monon hēlion kai selēnēn kai astra, proseti de gēn kai hydōr, aera te kai pyr, ta te ek toutōn synkrimata te kai apotelesmata, nai mēn kai tous hōraious apo tēs gēs karpous, kai ta loipa tēs xēras kai hygras trophēs blastēmata, ha kai auta, hōs an tēs tōn sōmatōn zōēs aitia, Dēmētra kai Korēn kai Dionyson kai hosa alla toutois empherē proseipontes tetheiakasi, bebiasmenon kai ouk alēthē tōn mythōn ton kallōpismon eisēgēsamenoi.

From there they too went up and proclaimed the elements of the world gods: not only the sun, moon, and stars, but also earth and water, air and fire, and the compounds and products of these; yes, and the seasonable fruits of the earth and the other growths of dry and moist food. These too, as causes of the life of bodies, they deified, calling them Demeter, Kore, Dionysus, and whatever else is like them, introducing a forced and untrue embellishment of the myths.

Notes and citation

Summary: They deified the elements and the fruits of the earth under the names of the gods.

Notes on the original text

Digital text corrected (accent misread in digitization): ὑγρὰς → ὑγρᾶς.

Cite (SBL): Eusebius, Praep. ev. 2.6.18 (Dindorf 1:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-18). (abbreviation not yet checked)

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2.6.19Dindorf 1:92–93

ἀλλʼ οὗτοι μὲν ὀψέ ποτε, ὡς ἂν ἐπαισχυνόμενοι τὰς τῶν προγόνων θεολογίας, οἴκοθεν ἃς ἕκαστος ἐφεῦρε σεμνολογίας τοῖς περὶ θεῶν μύθοις προσεπενόησαν, κινεῖν τὰ πάτρια τολμῶντος οὐδενὸς, περὶ πολλοῦ δὲ τὴν ἀρχαιότητα καὶ τὴν συνήθη καὶ σύντροφον ἐκ παίδων ἀγωγὴν τιμώμενοι.

allʼ houtoi men opse pote, hōs an epaischynomenoi tas tōn progonōn theologias, oikothen has hekastos epheure semnologias tois peri theōn mythois prosepenoēsan, kinein ta patria tolmōntos oudenos, peri pollou de tēn archaiotēta kai tēn synēthē kai syntrophon ek paidōn agōgēn timōmenoi.

But these men, late in time, as if ashamed of their forefathers' theologies, added to the myths about the gods such dignified explanations as each invented for himself; for no one dared to disturb the ancestral customs, but they held antiquity and the customary upbringing they had been reared in from childhood in great honor.

Notes and citation

Summary: The philosophers invented their own interpretations because none dared to break with ancestral custom.

Cite (SBL): Eusebius, Praep. ev. 2.6.19 (Dindorf 1:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-19). (abbreviation not yet checked)

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2.6.20Dindorf 1:93

οἵ γε μὴν τούτων πρεσβύτεροι ἐν ἴσῳ τῇ τῶν ἀνδρῶν θεοποιίᾳ καὶ τὰς τῶν ἀλόγων ζῴων ἐκθεώσεις διετάξαντο διὰ τὸ καὶ ἐξ αὐτῶν χρήσιμον κατὰ τὰς πρόσθεν ἀποδοθείσας αἰτίας, καὶ τοῖς ἀλόγοις θηρίοις τὰς ἴσας ἀφιέρωσαν θρησκείας, σπονδαῖς καὶ θυσίαις καὶ μυστικαῖς τελεταῖς, ὕμνοις τε καὶ ᾠδαῖς, ὁμοίως τοῖς τεθεοποιημένοις ἀνδράσι καὶ τὰς τούτων τιμὰς ἐπάραντες· εἰς τοσοῦτον δὲ ἄρα κακῶν ἤλαυνον ὡς διʼ ὑπερβολὴν ἡδυπαθείας ἀκρατοῦς τὰ ὁλκὰ πρὸς αἰσχρουργίαν μέρη τοῦ σώματος τά τε ἀκόλαστα ἐν ἀνθρώποις πάθη ταῖς ἰσοθέοις ἐκθειάσαι τιμαῖς, μηδὲν τὸ παράπαν ἐν τούτοις χρῆναι σεμνολογεῖν τῶν δὴ θεολόγων αὐτῶν ἀποφηναμένων.

hoi ge mēn toutōn presbyteroi en isǭ tę̄ tōn andrōn theopoiią kai tas tōn alogōn zǭōn ektheōseis dietaxanto dia to kai ex autōn chrēsimon kata tas prosthen apodotheisas aitias, kai tois alogois thēriois tas isas aphierōsan thrēskeias, spondais kai thysiais kai mystikais teletais, hymnois te kai ǭdais, homoiōs tois tetheopoiēmenois andrasi kai tas toutōn timas eparantes; eis tosouton de ara kakōn ēlaunon hōs diʼ hyperbolēn hēdypatheias akratous ta holka pros aischrourgian merē tou sōmatos ta te akolasta en anthrōpois pathē tais isotheois ektheiasai timais, mēden to parapan en toutois chrēnai semnologein tōn dē theologōn autōn apophēnamenōn.

Those older than these, on a par with the deification of men, also ordained the deification of irrational animals because of their usefulness, for the reasons given before, and consecrated equal worship to irrational beasts, with libations, sacrifices, mystic rites, hymns, and songs, exalting their honors in the same way as those of deified men. They went so far in evil that through excess of unrestrained luxury they deified with honors equal to the gods the parts of the body that draw to shameful deeds and the licentious passions among men; while the theologians themselves declared that nothing in these things should be dignified with solemn language.

Notes and citation

Summary: Earlier generations deified animals, sexual organs, and passions.

Cite (SBL): Eusebius, Praep. ev. 2.6.20 (Dindorf 1:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-20). (abbreviation not yet checked)

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2.6.21Dindorf 1:93

Τηρητέον γοῦν ὡς ὅτι μάλιστα οἱ παλαίτατοι οὐδέν τι πλέον τῆς ἱστορίας εἰδότες, μόνοις δὲ τοῖς μύθοις προσανέχοντες ἐμαρτυρήθησαν. πλὴν ἀλλʼ ἐπείπερ ἅπαξ ὡρμήθημεν καὶ τὰ σεμνὰ καὶ ἀπόρρητα τῶν γενναίων φιλοσόφων κατασκοπῆσαι, φέρε καὶ ταῦτα ἐπιθεωρήσωμεν, ὡς ἂν μὴ δοκοίημεν ἀγνοεῖν καὶ τὰς θαυμαστὰς αὐτῶν φυσιολογίας.

Tērēteon goun hōs hoti malista hoi palaitatoi ouden ti pleon tēs historias eidotes, monois de tois mythois prosanechontes emartyrēthēsan. plēn allʼ epeiper hapax hōrmēthēmen kai ta semna kai aporrēta tōn gennaiōn philosophōn kataskopēsai, phere kai tauta epitheōrēsōmen, hōs an mē dokoiēmen agnoein kai tas thaumastas autōn physiologias.

It must be observed, then, that the most ancient people are attested to have known nothing more than the history and to have devoted themselves only to the myths. However, since we have once set out to examine also the dignified and secret doctrines of the noble philosophers, come, let us survey these too, so that we may not seem to be ignorant of their marvelous natural philosophy.

Notes and citation

Summary: The ancients knew only the myths; Eusebius now turns to the philosophers' natural theology.

Notes on the original text

Digital text corrected (breathing misread in digitization): οἶ παλαίτατοι → οἱ παλαίτατοι.

Cite (SBL): Eusebius, Praep. ev. 2.6.21 (Dindorf 1:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-21). (abbreviation not yet checked)

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2.6.22Dindorf 1:93–94

πρὶν δὲ τὴν ἔκθεσιν ποιήσασθαι τούτων, ἐμοὶ δοκεῖ προεπισημήνασθαι καὶ τὴν αὐτῶν τῶν θαυμαστῶν φιλοσόφων κἀν τούτοις πρὸς ἑαυτοὺς ἐναντιολογίαν. οἱ μὲν γὰρ τηνάλλως διηγοῦνται καὶ κατὰ τὸ παραστὰν ἑκάστοις ἰδίως ἀποφαίνονται· οὐδὲ γὰρ ἀλλήλοις σύμφωνα φυσιολογοῦσιν· οἱ δὲ εὐγνωμονέστερον τὸ σύμπαν ἀναιροῦσιν, καὶ τῆς οἰκείας πολιτείας οὐ μόνον τὰς ἀπρεπεῖς περὶ θεῶν διηγήσεις, ἀλλὰ καὶ τὰς τούτων ἑρμηνείας ἀπελαύνουσιν· ἔστι δʼ ὅτε φόβῳ τῆς ἀπὸ τῶν νόμων τιμωρίας τοὺς μύθους ὑποκορίζονται.

prin de tēn ekthesin poiēsasthai toutōn, emoi dokei proepisēmēnasthai kai tēn autōn tōn thaumastōn philosophōn kan toutois pros heautous enantiologian. hoi men gar tēnallōs diēgountai kai kata to parastan hekastois idiōs apophainontai; oude gar allēlois symphōna physiologousin; hoi de eugnōmonesteron to sympan anairousin, kai tēs oikeias politeias ou monon tas aprepeis peri theōn diēgēseis, alla kai tas toutōn hermēneias apelaunousin; esti dʼ hote phobǭ tēs apo tōn nomōn timōrias tous mythous hypokorizontai.

But before setting these out, I think it right to point out first the contradiction of these marvelous philosophers with one another even in this. Some tell their stories at random and declare their own views according to what occurs to each; for they do not agree with one another in their natural explanations. Others, more candidly, do away with the whole thing, and banish from their own commonwealth not only the unseemly stories about the gods but also their interpretations; and sometimes, through fear of the punishment of the laws, they speak indulgently of the myths.

Notes and citation

Summary: The philosophers contradict one another: some allegorize at will, others reject the myths, yet outwardly accept them for fear of the laws.

Notes on the original text

Digital text corrected (accent misread in digitization): θαυμαστῆν → θαυμαστῶν; οἷ μὲν → οἱ μὲν.

Cite (SBL): Eusebius, Praep. ev. 2.6.22 (Dindorf 1:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-22). (abbreviation not yet checked)

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2.6.23Dindorf 1:94

ἄκουε δʼ οὖν αὐτῶν τῶν Ἑλλήνων διʼ ἑνὸς τοῦ πάντων ἀρίστου τοτὲ μὲν ἐξωθοῦντος, τοτὲ δʼ αὖ πάλιν εἰσποιουμένου τοὺς μύθους. ὁ δʼ οὖν θαυμάσιος αὐτῶν Πλάτων, ὅτε μὲν τὴν οἰκείαν ἀπογυμνοῖ προαίρεσιν, τολμηρότερον ἀπαγορεύει καθόλου περὶ θεῶν τοιαῦτα φρονεῖν τε καὶ λέγειν οἷα τοῖς παλαιοῖς εἴρηται, εἴτε περιέχοιέν τι λεληθὸς ἐν ὑπονοίαις δηλούμενον, εἴτε ἐκτὸς πάσης ὑπονοίας λέγοιτο· ὅτε δὲ τοὺς νόμους ὑποκορίζεται, καὶ δεῖν φησι τοῖς περὶ θεῶν μύθοις πιστεύειν, ὡς μηδὲν ἔχουσιν ἐν ὑπονοίαις ἐξ αὐτῶν δηλούμενον.

akoue dʼ oun autōn tōn Hellēnōn diʼ henos tou pantōn aristou tote men exōthountos, tote dʼ au palin eispoioumenou tous mythous. ho dʼ oun thaumasios autōn Platōn, hote men tēn oikeian apogymnoi proairesin, tolmēroteron apagoreuei katholou peri theōn toiauta phronein te kai legein hoia tois palaiois eirētai, eite periechoien ti lelēthos en hyponoiais dēloumenon, eite ektos pasēs hyponoias legoito; hote de tous nomous hypokorizetai, kai dein phēsi tois peri theōn mythois pisteuein, hōs mēden echousin en hyponoiais ex autōn dēloumenon.

Listen, then, to the Greeks themselves, through one who is the best of them all, who now drives out the myths and now again admits them. Their admirable Plato, when he lays bare his own choice, boldly forbids anyone to think and speak of the gods at all such things as the ancients said, whether they contain some hidden meaning in allegories or are said without any allegory; but when he speaks indulgently to the laws, he says that one must believe the myths about the gods, as having no hidden meaning conveyed by them.

Notes and citation

Summary: Plato sometimes rejects the myths outright and sometimes, out of deference to the laws, requires belief in them.

Notes on the original text

Digital text corrected (stray mark in digitization): Πλάτωνʼ, → Πλάτων,.

Cite (SBL): Eusebius, Praep. ev. 2.6.23 (Dindorf 1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-23). (abbreviation not yet checked)

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2.6.24Dindorf 1:94

ἤδη δέ ποτε τῶν παλαιῶν μύθων τὴν οἰκείαν θεολογίαν ἀφορίσας, περί τε οὐρανοῦ καὶ ἡλίου καὶ σελήνης καὶ ἄστρων, καὶ ἔτι περὶ τοῦ σύμπαντος κόσμου, καὶ τῶν τούτου μερῶν κεχωρισμένως φυσιολογήσας, ἰδίως πάλιν καὶ ἀφωρισμένως περὶ τῶν πάλαι γενεαλογηθέντων θεῶν ὧδέ πως αὐτοῖς ῥήμασιν ἐν τῷ Τιμαίῳ διέξεισιν

ēdē de pote tōn palaiōn mythōn tēn oikeian theologian aphorisas, peri te ouranou kai hēliou kai selēnēs kai astrōn, kai eti peri tou sympantos kosmou, kai tōn toutou merōn kechōrismenōs physiologēsas, idiōs palin kai aphōrismenōs peri tōn palai genealogēthentōn theōn hōde pōs autois rhēmasin en tǭ Timaiǭ diexeisin

And at one point, having separated his own theology from the ancient myths, and having discussed separately the nature of heaven, sun, moon, and stars, and further of the whole universe and its parts, he goes through again separately and distinctly the gods whose genealogies were told of old, in the Timaeus, in these very words:

Notes and citation

Summary: Eusebius introduces Plato's remarks on the traditional gods in the Timaeus.

Cite (SBL): Eusebius, Praep. ev. 2.6.24 (Dindorf 1:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-praeparatio/2-3-1/#p-2-6-24). (abbreviation not yet checked)

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