More on the new homilies on the Psalms by Origen

Alin Suciu has unearthed more details about the find, announced yesterday, of a Greek manuscript in the Bayerische Staatsbibliothek in Munich (ms. gr. 314) full of homilies on the Psalms by Origen.  The news is even better than we had first thought!

In update 2 to his first post (which also includes an image of the splendid first folio of the manuscript), he details the contents of the manuscript.

The homilies are arranged into two books (tomos). The first book (foll. 1-273 according to a modern foliation) contains Origen’s homilies on the following Psalms:

  • Psalm 15: 2 homilies.
  • Psalm 31: 4 homilies.
  • Psalm 66: 2 homilies (although the modern note in Latin which opens the manuscript mentions 3 homilies on this Psalm).
  • Psalm 73: 3 homilies.
  • Psalm 74: 1 homily.
  • Psalm 75: 1 homily.
  • Psalm 76: 4 homilies.
  • The volume ends with the first 5 homilies on Psalm 77.

The second book starts on the verso of fol. 273. It contains:

  • Psalm 77: homilies 6-9.
  • Psalm 80: 2 homilies
  • Psalm 81: 1 homily.

That’s quite a find.  Unfortunately I am away from my books, so I do not know which homilies are known to us in a Latin version.

Next he posted a guest post from Mark Bilby:

This is a major find. The note in the Clavis Patrum Graecorum (vol 1, pg 149), which assigns the reference # 1426 to this work of Origen’s on the Psalms, only lists the smallest of fragments and catena excerpts previously extant. This may well be the earliest major Christian treatment of the Psalms now extant.

I took a look at the title and summary page to get a better sense of the contents. The title says “Homilies on the Psalter, by an uncertain author, up to Psalm 81 as the end.” …

The commentaries on Ambrose and Augustine on the Psalms have been translated into English and have gained hearings in various scholarly settings. Perhaps this major find will bring about a renewed interest in Origen’s other works on the Psalms (CPG 1425, 1427-1429, 1503.9), as well as the many, many other Greek commentaries still awaiting translation, analysis, and broader circulation.

The list of neglected works for the fourth century alone includes those by Eusebius of Caesarea (CPG 3467), Athanasius (CPG 2140), Evagrius Ponticus (2455), Didymus of Alexandria (CPG 2550-2551), Basil of Caesarea (CPG 2836), Diodore of Tarsus (CPG 3818), Theodore of Mopsuestia (CPG 3833), and Asterius Ignotus (so renamed by Wolfram Kinzig; CPG 2815-2816).

This is all well said.

Then Dr Suciu posted  a letter from Origen scholar Lorenzo Perrone, who authenticated the find:

… Prof. Anna Meschini Pontani, from Padua University, informed me that Dr. Marina Molin Pradel, who is preparing the new catalogue of the Greek manuscripts of the Bayerische Staatsbibliothek, wished to submit to my attention a discovery she had made on Holy Thursday.

While examining the content of Codex Monacensis Graecus 314 (11th-12th century), an anonymous collection of 29 homilies on the Psalms, she discovered that the manuscript included the Greek text of four of the five homilies of Origen on Psalm 36 (H36Ps I-IV). Moreover, she noticed that the list of the other homilies corresponded to a large extent to that presented by Jerome in his Letter 33 to Paula, the most important group being the series of nine homilies on Psalm 77.

I worked hastily in the following weeks to go through the considerable manuscript (371 folios) and check its content. More and more, albeit still provisionally, I have come to the conclusion that we have to do with a lot of lost homilies of Origen. My conviction is supported, among other things, by the exegetical treatment presented by the homilies, the doctrinal elements they preserve, the stylistic features which are typical of the great Alexandrian. In addition, some excerpts of these homilies were already known to us under his name in some catenae fragments edited in PG 17 and the Analecta Sacra of Pitra, especially with regard to Psalm 77.

Only a thorough examination of the texts transmitted by the Codex Monacensis Graecus 314 will permit to extend with reasonable certainty the attribution to Origen of all the remaining homilies or of part of them, besides the Homilies I-IV on Psalm 36.

This is well said.  So what is next?

I have already begun with the transcription of the manuscript and hope to complete it before the end of the summer, in order to make the texts accessible to scholars. Together with my colleagues Chiara Barilli, Antonio Cacciari and Emanuela Prinzivalli I plan to prepare without delay a critical edition of the homilies.

I hope that Dr Perrone puts his transcription online.  A critical edition is important, of course; but comparatively few will be able to make use of it any time soon.

Marina Molin Pradel will present her discovery and offer some samples of the manuscript in the next issue of Adamantius, due to be published before the autumn.

I hope Dr Pradel will not fail to give the human-interest details of how she spotted the text.  We have far too few published accounts of “how lost texts are found”, and such an account might inspire others to use the same approach.

Dr Perrone continues:

Together with the colleagues of the Italian Research Group on Origen and the Alexandrian Tradition we plan a conference in Bologna next February, exactly one year after the one devoted to the prospect of a new edition of Origen’s commentaries on the Psalms, in cooperation with the colleagues of the Berlin-Brandenburgische Akademie der Wissenschaft.

At the time we were submerged by the snow no less than by the uncomfortable impression of the heavy task still waiting the editors of the catenae fragments. Now, in the middle of renewed quakes, we have been given an unexpected gift that we would like to share with all those who love Origen.

The task of editing catena fragments is a very heavy one.  It would be most interesting to hear about this new proposed edition of Origen on the Psalms!

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Greek text found of Origen’s homilies on the Psalms!

J.-B.Piggin draws my attention to a press release today by the Bayerische StaatsBibliothek.  My own very rough translation of parts of it:

While cataloguing the Greek manuscripts in the Johann Jakob Fuller collection of books, a spectacular discovery was recently made in the Bavarian State Library.  The philologist Marina Molin Pradel during the cataloguing process identified a manuscript containing the original text of numerous homilies on the Psalms by Origen of Alexandria (185-253/4 AD), hitherto unknown in Greek.  The importance of this find for scholarship cannot be overestimated.  The very high probability of the attribution to Origen was confirmed by the internationally recognised Origen scholar Lorenzo Perrone, of the University of Bologna.

… [Origen’s] sermons and explanation on the Psalms were previously extant only in fragments and in Latin translation.  The inconspicuous-looking Greek manuscript whose true contents have now been identified dates from the 12th century.  …

The manuscript has already been digitised by the Bavarian State Library and is already available to everyone on the internet:

www.digitale sammlungen.de- > input “Homiliae in psalmos”

The Bavarian State Library has more than 650 Greek manuscripts and is thus the largest collection in Germany.   It is heavily used by scholars.  The work was done in-house by the Manuscript Development Centre and funded by the German Research Foundation.  The find makes clear the necessity and the value of this detailed and elaborate analysis.  The catalogue of the Greek manuscripts at the Bavarian State Library is celebrating its 20th anniversary.  It will take at least 15 more years until all the Greek manuscripts have been freshly described.

I imagine that all of us must feel real excitement here.  I wish there were more details.  But who could have imagined that such an item might exist in so major an archive?  What else is out there???  What lies hidden by the wretched catalogues of most institutions, where none but the staff can browse casually?

And … well done, CEO Rolf Griebel, to put the thing on the web.  How many libraries would have done that?  How many would have tried to hide it, to “control” it, to create a little monopoly, to force scholars to write pleading letters, to feed their own vanity?  More than we might like to think.  Instead the BSB have simply put it on the web for everyone to see.  I unsay a good many of the hard things that I have said about Germany and the internet, when I see something like this.

Now … go out there, you scholars, and DO something with this!

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A nasty new form of email spam

A little while ago I had a slightly strange email via the feedback form on my blog.  Here it is:

From: June Olsen <june.olsen@cilkr.com>
Date: 5 June 2012 19:20
Subject: Religious Considerations in Higher Education

Hello,

I found the information on your blog post insightful as I was researching and writing a series of articles higher education. As a contributor to several of the articles on the website, I believe that the resource covers many progressive topics in higher education and faith including the availability of classes that adequately cover religious topics, the class between universities and religious acceptance, and balancing a student life and religious life.

I’d like to write a guest article on your blog about a topic relating to one of the topics that I’m conducted research in. Would you be interested in working with me on an article?

Thank you, and I look forward to hearing from you soon.

Best,

June

I was slightly baffled by this, and wrote back an enquiry as to what it related to.  I heard no more.

Today I received this almost identical email via the form on my blog:

From: Sofia Rasmussen <sofiarasmussen3@gmail.com>
Date: 9 June 2012 18:54
Subject: Practical Applications of Philosophical Debates

Hi,

I found the information on your blog post insightful as I was scouring the web for research on a higher education (specifically PhD-related) website that I write for. As a contributor to several of the articles on the site, I’m very interested in connecting the findings of rigorous academic research and higher-level philosophies to practical issues we face today.

I’d like to write a guest article on your blog about the topic I suggested above. Would you be interested in working with me on an article idea?

Thank you, and I look forward to hearing from you soon.

Best,

Sofia

This makes clear that the first item was spam.  It’s too similar.  I’ve put in italics the bits that are dropped into what is clearly a standard framework.

Now I see that Google mail is flagging this second item as a possible phishing email. 

A google search reveals a third such item here, dated 4th June:

Hi ,

I found the information on your blog insightful as I was scouring the web for research on graduate-school related topics. Through my research, I noticed that the blogosphere (and organizations such as the Bureau of Labor Statistics) has been talking alot about dentistry’s bright future and high rate of growth.

I’d love to write a post for you that perhaps blends this topic with something deeper you are interested in for your blog. How dentistry programs compare to others, innovations and research in dentistry, etc. What do you think? Thanks, and I really look forward to hearing from you.

Best,

(name removed)

Slightly different again … but still spam.  Another example, 4th June, is here.

Be warned. 

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Two visions of the world

During the reign of Tiberius, two rather different visions of the world were set forth.

The first consists of a selection of anecdotes illustrating moral themes, in ten books, produced by a certain Valerius Maximus.  Much of made of old Roman virtue and severity.  A father executes a son who has charged the enemy without orders, even though he has put the foe to rout.  The Roman virtues appear, and the fear of luxury and enervation, which affects the Greek and orientals.

It is a bracing book, in many ways.  The picture of virtue given is an impressive one, on the whole.  But it is a picture of men attempting to be stoics, and the highest virtue is that of Scipio Africanus and Cato the Younger.

Doubtless the picture was enjoyed by the emperor.  Men of power often enjoy reading about the virtues of older days than their own, and the simple, honest peasant and his household.  The histories of Livy were written for this sort of audience.  The anecdotes doubtless were well-known to all the important people at the centre of the Roman world.  It gives a vision of Romanitas, the guiding principles of the world as it was and would be.

The other  vision was enunciated by a travelling preacher in the same period, also under Tiberius.  He lived far from the centre of power, exercised no political power and was eventually arrested and executed on frivolous charges.  His followers recorded his vision, and another compiled another volume, full of interesting anecdotes of the man and his teachings, by the end of the same century.  The preacher was, of course, our Lord Jesus Christ.

I wonder what Valerius Maximus would have thought, to learn that, in writing his carefully compiled volume, directed to the Great and the Good, he had missed the chance to listen to the Son of God and hear the words that would determine the nature of the world for the next 2,000 years?

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An English translation of a portion of the Acts of Processus and Martinianus

VI. What the kind of life was which was thus led by Pomponia Graecina, and which, on the admission of Tacitus, turned to her glory even in the midst of the unconverted Imperial city, we shall here ask our readers’ consent to make known to them, by quoting a passage from the Acts of the Martyrdom of SS. Processus and Martinianus. From these Acts we shall soon learn in what guise the heroine of the Annals of Tacitus appears in her character as the heroine of the Gospel of Christ.

To understand, however, the passage in question, which we now proceed to lay before our readers, it should be known that Pomponia has at this time been for nearly twenty years a Christian convert. and that both St. Peter and St. Paul have been seized and have been thrown into the Mamertine prison, owing to the disturbance which the sudden downfall that had happened to Simon Magus had occasioned in Rome, in consequence of its having been popularly attributed to the magical arts of the Christians. Here the Apostles were visited by great numbers of the Christians of the city, and so many wonderful miracles of healing were worked by them that, to quote the Acts of the Martyrdom, the two officers of the prison, above-named Processus and Martinianus, came to them and said, “Venerable men, it can no longer be any matter of doubt but that Nero must have entirely forgotten you since it is now the ninth month that you are in the prison. We beg you, therefore, to consider yourselves free to go where you will, only we pray you first to baptise us in the Name of Him by whom you do such wonderful works. The most blessed Apostles Peter and Paul answered, If you will believe in the Name of the Holy Trinity, you yourselves would be able to do the works which you see us do. When all who were in the prison heard these words, they cried out with one mind, Give us this water for we are perishing with thirst. The same hour the blessed Apostles said to all within the prison of the Mamertine, Believe in God the Father Almighty, in the Lord Jesus Christ His only-begotten Son, and in the Holy Ghost, and all these things shall be ministered to you.

“Then all cast themselves at the feet of the Apostles asking to receive baptism from them. Whereupon the most blessed Apostles betook themselves to prayer, and when their prayer was finished, the blessed Peter traced the sign of the Cross upon the Tarpeian rock. The same hour, water began to flow from the rock, and the blessed Processus and Martinianus were baptised by the blessed Peter. When all who were in the prison saw what had come to pass, they came and threw themselves at the feet of the blessed Peter, and received baptism, to the number of forty-seven persons of different sex and age. He offered also for them the Holy Sacrifice and made them partakers of the body and blood of our Lord Jesus Christ. Then the blessed Processus and Martinianus said to the holy Apostles of Christ, Proceed now where you will, for Nero has certainly forgotten and ceased to trouble himself about you. The holy Apostles then quitting the prison proceeded on the Appian road and came to the Appian gate. As they were on their way, a bandage fell off from the face of the blessed Peter where it had been bruised by the iron fetters, and this happened near to the enclosure in the Via Nora. After Peter had arrived at the Appian gate he saw the Lord Jesus Christ, and recognising Him, said to Him, Lord, whither goest Thou. The Lord answered, I am going to Rome to be crucified the second time, and do thou likewise return to Rome. Peter, therefore, went back to Rome, and in the morning the soldiers seized him.

“Word was now brought to the most noble Paulinus, the master of the soldiers on duty, that Processus and Martinianus had become Christians. He sent, therefore, a company of soldiers to arrest them and to put them in prison. On the following day he commanded then to be brought up for trial, and when they appeared before him, he said to them, Have you become such fools as to think of detesting the gods and the goddesses whom the unconquered Emperors worship and all antiquity has adored, in order rashly to expose yourselves to be stripped of the uniform of your service? Martinianus answered with a loud voice, We have now taken service in the army of heaven.

The most noble Paulinus said, Put away this folly and adore the immortal gods whom you have venerated and worshipped from your cradles and in whose religion you have been brought up. The blessed martyrs cried out with one voice, We have been made Christians. The most noble Paulinus said, Listen me, my men, and do as I tell you; let us be friends and do you keep to your service. Sacrifice to the all-powerful gods and live and rise high in the favour of our Emperor. They both answered. Let it suffice that we have declared to you we are true Christians and servants of God and our Lord Jesus Christ: whom the most blessed Apostles Peter and Paul hare preached to us. The most noble Paulinus said, I have already urged and I again repeat the same, hearken to my advice and live. They however remained silent. Paulinus again and again appealed to them, entreating them to consider; but seeing his words produce no effect, he commanded their mouths to be battered with stones. Whilst this was being done they both exclaimed, Glory to God in the highest! Paulinus said to the soldiers, Bring forth the tripod, let them sacrifice to the Emperor. The blessed martyrs answered, We have once for all offered ourselves to the God of all power. When the tripod had been brought, Paulinus said, Do as I tell you. A golden statue of Jupiter was also brought. When they saw this, the holy martyrs burst into laughter; and in the presence of Paulinus spat at the tripod and at the image of Jupiter. Then Paulinus commanded them to be placed on the rack, their joints to be stretched, and their bodies beaten with heavy rods. They, however, with countenances beaming with joy, cried out, We render Thee thanks, O Lord Jesus Christ. Paulinus transported with an excess of fury commanded burning torches to be applied to their sides. The martyrs cried out, Blessed be the Name of the Lord Jesus Christ whom His most blessed Apostles Peter and Paul have preached to us.

“There was present at the time a most noble matron, Lucina by name. She standing by them encouraged them by her words. Soldiers of Christ, said she, be firm: fear not the pains that are but for a time. Paulinus said to them. What is this madness of yours? But they, being encouraged, derided the tortures. Paulinus then commanded them to be again placed on the rack and scourged with scorpions, the public crier being ordered to cry out, Learn not to despise the commands of the Emperors. The same hour Paulinus was deprived of the sight of his left eye, and smarting under the excess of his pain, he cried out, Oh, the power of these magic arts! commanding them at the same time to be taken down from the rack and after their long torture to be thrust back into the Mamertine prison, where the venerable matron Lucina remained in constant waiting upon them.

In three days time Paulinus, possessed by a demon, expired. His son Pompinius went to the palace, crying out, Help, help, ye rulers and governors of the public affairs, stamp out these dealers in magic arts. Caesarius the Prefect of the city, hearing his words reported them to Nero Augustus, who commanded the soldiers to be executed without delay. Whereupon Pompinius the son of Paulinus, began to put great pressure upon Caesarius the Prefect of the city. The Prefect then passed sentence upon them, in pursuance of which they were taken out of prison and led beyond the walls of the city, on the Aurelian Way, where their heads were struck off. When the most blessed matron Lucina saw them, she followed them with her servants to the Aqueduct near to which they were beheaded and their headless bodies left to be devoured by the dogs. These she now took up, and embalming them with costly spices, she buried them on her own estate in the cemetery which was near to the spot where they suffered on the Aurelian Way, the sixth of the Nones of July, where up to the present day the graces obtained through them continue, our Lord and Saviour Jesus Christ still reigning.”[1]

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  1. [1]Henry Formby, Ancient Rome and its connection with the Christian religion, 1880, p.388-91.  Online here in preview form. I have not been able to find a PDF.  The Acts are probably 6th century, and are published in the Acta Sanctorum of the Bollandists for July 2, p.380.

From my diary

This week I have been on holiday, at least notionally.  I had intended to undertake various projects, as well as visiting some friends.  Unfortunately a headache has been with me all week, and little has been done. 

This afternoon I took down volume 1 of the Loeb edition of Valerius Maximus and dipped into it, hither and yon, for some time.  We all need books that can be dipped into anywhere.  Books of letters can fulfil such a function, if they are short.  Aulus Gellius serves the same function.  Valerius Maximus is so relentlessly Roman and military that he is less attractive. 

But I have decided that volume 2 shall grace my shelves.  Amazon “guarantee” that it will be with me on Saturday.  If they send it by Royal Mail, that may happen.  If they send it by Home Delivery Network then it will not arrive until Monday, when it will be tossed over my garden gate, and discovered a week later, soaked from the rain.  Such is Amazon’s guarantee, these days.

I’ve also noticed, via Evangelical Textual Criticism, that Stephen Carlson’s dissertation, The Text of Galatians and its history, has now appeared on the web (as is very proper).  It looks interesting, in that it attempts to study how the variants made their way into  the text in the manuscripts.  Sadly there is no way that I can read 300+ pages of anything right now.

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The troll and the policeman — a natural connection?

There was a time when the police paid no attention to anything posted on the web.  In the United Kingdom, at least, that time is past.  Over the last few months I have seen a series of stories, where offline people have called for the police to arrest trolls.  Routinely, now, the police are acting.

This week we have been hearing about a certain Frank Zimmerman, a man of 60, who posted abuse of a Conservative MP, Louise Mensch, demanding that she stop using twitter or else: 

Zimmerman targeted Mensch following last summer’s riots when the MP suggested that sites such as Twitter ought to be closed down if the police thought it necessary. …

Addressing the Corby MP as the “slut of Twitter”, Zimmerman said: “We are Anonymous and we do not like rude cunts like you and your nouveau riche husband Peter Mensch. We are inside your computer, all your phones everywhere and inside your homes.

“So get off Twitter. We see you are still on Twitter. We have sent a camera crew to photograph you and your kids and we will post it over the net including Twitter, cuntface. You now have Sophie’s Choice: which kid is to go. One will. Count on it cunt. Have a nice day.”

Charming stuff, and doubtless anonymous, or so he thought: the police found otherwise.  The judge has said that “he could be imprisoned for up to six months”.

I have no opinions either way on Mrs Mensch.  The question is whether, in a free society, such speech should be punished by the courts. 

Zimmerman himself, of course, does NOT believe in free speech — his troll, of course, was composed to intimidate Louise Mensch from using Twitter.  Trolls engage in this kind of activity all the time, and Wikipedia trolls take great pleasure in getting rid of genuine contributors. 

The words are supposed to contain a death threat.  I admit that, in my innocence, the case would seem unproven.  The malice is unmistakable, of course; but I myself would have read that as a threat to post material about one of the children.  The jury found otherwise, of course.

It is old law that death threats are a criminal offence.  I admit that I see no reason to change this long-standing custom.  It is for this, certainly, that Zimmerman should be sentenced.

For the rest?  I’m not sure.

A troll is a vile creature.  His purpose is to injure others, usually from a position of anonymity.  He is no different, morally, from a man who visits a nightclub for the purpose of beating up some unsuspecting fellow who went there for a drink and a dance.  His methods are the misuse of modern communications to inflict pain, rather than his fists, but the pain is equally real, and the victim may well be even less able to defend himself, as many trolls, like bullies everywhere, blame the victim if he complains of assault. 

Law in the United Kingdom is increasingly unsympathetic to trolls.  Today I read of a legal first, where the victim has won a High Court action to force Facebook to reveal the identities of her tormentors.

Nicola Brookes, 45, was targeted by internet trolls after posting message of support for X-Factor contestant Frankie Cocozza

The mother, who doesn’t even watch X-Factor, wrote message supporting singer on his official Facebook page after her daughter showed her his page

Abusers created fake profile with her picture and posted sick messages to lure young girls

The single mother is the first person ever to bring a court case privately to track down those who abused her

She was forced to take action after police refused to intervene

Despite the abuse, Nicola is STILL on Facebook

Not being a Conservative MP, Nicola Brookes was obliged to undertake a private prosecution.  Sussex Police were unsure that any crime had been committed, and who can blame them?  The situation is indeed profoundly unclear.  But the victim certainly suffered injury.  This was internet violence; the false accusation designed to defame.

The action has all sorts of interesting consequences from a free speech point of view:

Ms Bains, a partner at Bains Cohen, the legal firm which is bringing the action, said: ‘The police do have the ability and the resources to find out who is responsible for this type of abuse.

‘The order that was granted from the High Court was called a Norwich Pharmacal Order which is a disclosure order compelling Facebook to give us whatever information they have.

‘We don’t know how useful that information is going to be until we have it.

‘It may turn out to be fake. If that’s the case, it will be the internet service providers (ISPs) who will be most useful to us because they will hold the bill-payers’ addresses and we will have to get a further order.’

None will blame Mrs Brookes.  But what we see here is that criminals — for these trolls are certainly criminals in their behaviour and attitudes, whether or not their actions are technically illegal — are forcing the state to create the means to regulate what appears online.  The state never had that power.  Soon it will.  The troll, as ever, is a curse on the web.

A BBC article states bluntly:

There are growing demands for action over internet “trolling”.

BBC presenter Richard Bacon states:

 I’ve spent three months immersed in the world of cyberbullying and internet “trolling”. Recently there has been a massive explosion of it. …

As I delved deeper, it turned out that the level of vitriol I was receiving was mild by comparison with what hundreds, probably thousands, of people around the UK are subjected to daily. Hourly.

Imagine you’re the parent of a child who has died in tragic circumstances and you’re reading a tribute site dedicated to their memory. Underneath the comments from friends and acquaintances, you stumble upon graphic, violent and sexual abuse from people writing under pretend names. People who their deceased child never even knew.

This sort of article is creating the climate for more official action.  A further BBC article links it to cyber-bullying — correctly — and mentions suicides of victims.  The link is real.  For internet sites such as Facebook and Wikipedia set out to be compelling; the troll takes advantage of this to keep pummelling his victim, knowing that he or she will keep coming back for another punch, like one addicted. 

On Wikipedia, indeed, searching for victims who have returned and adopted a new user name (and then banning them for “sock-puppeting”) is part of the sport for the trolls.  The jeering at those who are unable to stay away is sickening, when you realise what it must mean in terms of the victim’s pain and addiction.

I’ve been on the web since 1997.  It is certainly true that the web today is a much nastier place than it was.  The “trolling” that took place in usenet news groups back in those days was malicious too, but it did not have the nastiness that I see everywhere today.  I would agree that the last few years have seen a huge upsurge in this kind of thing.

Anonymity must take responsibility for much of this.  People post what they would never say in person, or under their own name.

Yet … there is a real risk that, in dealing with these scum, we will all lose something.  I have nothing against Mrs Mensch, but I don’t see any reason why — death threats aside — those who dislike her shouldn’t call her names.  Our politicians do not deserve overmuch respect, nor our journalists, and both are well-equipped with lawyers and policemen.  Few ordinary people could get much redress, if such abuse was delivered to our very faces. 

But we, the people, the taxpayer and voter, do deserve some respect, and the right of the people to abuse a politician is also a long-standing one.  It is not so very long ago that candidates in Scottish elections were accustomed to being spat at, during hustings, with the consequence that both candidates were likely to end the day covered in spittle.[1] 

Anyone who has suffered at the hands of a troll will cheer as these individuals are brought, blinking, out into the light and sentenced.  Yet there is a risk that, in dealing with these vermin, all of our liberties will be compromised.  I do not much relish the idea that bloggers must think about policemen and libel actions in the way that newspapers must.  But where the line may be drawn I cannot say.

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  1. [1]Augustine Birrell refers to this charmless custom somewhere in his works, but I do not have a reference immediately to hand.

An important victory for free speech in Canada

We used to talk about politics, back in the 70’s, at school.  And sometimes we didn’t agree.  Sometimes someone would say something outrageous.  And it might earn the commonplace response, “It’s a free country”, with the understood corollary that anyone might say what they thought.

It’s a saying that you never hear today.  Because in many countries the political establishment has quietly taken away the right to free speech.  An ever-lengthening list of causes and favoured groups may only be criticised by those willing to risk prosecution for “hate speech”, to be dragged through the courts and harassed endlessly. 

Often this process of intimidation has been carried out by so-called “human rights” bodies.  Usually they have selected as their victims men who are poor, isolated, with few resources.  The purpose is to create case law, not to uphold law, and who better to victimise as “haters” than people who can’t afford lawyers?

In Canada the blogger Ezra Levant was attacked by one such evil organisation, and harassed for almost two years, at enormous expense to himself.  But the attack was a mistake; for Levant was a well-connected man, a publisher, and well able to take care of himself.

Today I read in the National Post that justice has finally been done: the enabling legislation for these thought-crime prosecutions is being repealed:

For decades, Canadians had meekly submitted to a system of administrative law that potentially made de facto criminals out of anyone with politically incorrect views about women, gays, or racial and religious minority groups. All that was required was a complainant (often someone with professional ties to the CHRC itself) willing to sign his name to a piece of paper, claim he was offended, and then collect his cash winnings at the end of the process. The system was bogus and corrupt. But very few Canadians wanted to be seen as posturing against policies that were branded under the aegis of “human rights.”

On Wednesday, the federal Conservatives voted to repeal it on a largely party-line vote — by a margin of 153 to 136 — through a private member’s bill introduced by Alberta Conservative MP Brian Storseth. Following royal assent, and a one-year phase-in period, Section 13 will be history.  ….

Till the middle part of the last decade, the Canadian punditariat was dominated by professional columnists who were socially, ideologically, and sometimes professionally, beholden to the academics, politicians, and old-school activists (from Jewish groups, in particular) who’d championed the human-rights industry since its inception in the 1960s. But in the latter years of Liberal governance, a vigorous network of right-wing bloggers, led by Ezra Levant, began publicizing the worst abuses of human-rights mandarins, including the aforementioned Dean Steacy. In absolute numbers, the readership of their blogs was small at first. But their existence had the critical function of building up a sense of civil society among anti-speech-code activists, who gradually pulled the mainstream media along with them. In this sense, Mr. Levant deserves to be recognized as one of the most influential activists in modern Canadian history.

The battle against human-rights speech codes is far from won: The worst cases of censorship, such as the muzzling of Christians who proselytize texts that contain anti-gay themes, occur at the provincial level. Yet the tide clearly has turned: The Canadian Human Rights Commission received only three hate speech complaints since 2009, two of which were dismissed. And at the provincial level, bureaucrats know that any censorious verdict they deliver instantly will be pounced upon by Mr. Levant and his blogging allies (including some at this newspaper), and thereby become a lightning rod for legislative reform.

This is not the only straw in the wind.  In Britain opposition to a similarly evil piece of legislation has been crystallising in the last few months.  The Public Order Act of 1986 contains a section (section 5) which has allowed the police to arrest and “question” people for their opinions.

The Public Order Act rightly makes it a criminal offence to behave in a manner which is threatening, disorderly, abusive, or which constitutes harassment. However, section 5 of the Act also makes it an offence to use words which anyone within earshot might find ‘insulting’.

This is a step too far, and it has had troubling consequences.

When an Oxford University student out celebrating the end of his exams asked a policeman ‘Excuse me, do you realise your horse is gay?’ it should have been ignored as a daft comment. Instead police first tried to fine the student £80, then locked him up overnight and took him to court after he refused to pay. Eventually prosecutors dropped the case, having wasted plenty of taxpayers’ money in the process.

After a 16-year-old from Newcastle said ‘woof’ to a labrador within earshot of police officers, he was hauled in front of magistrates and fined £200, a decision later overturned by a jury.

City of London police charged a teenager under section 5 for demonstrating with a placard bearing the word ‘cult’ outside the Church of Scientology’s UK headquarters.

A street preacher armed with a placard proclaiming the Bible’s condemnation of homosexuality was fined £700, a move condemned by world-renowned gay rights campaigner Peter Tatchell as ‘an outrageous assault on civil liberties’.

These are just a few of the growing list of examples where the law against using ‘insulting’ language has led to heavy-handed action by police and prosecutors. It is not only distressing for the individuals concerned, it constitutes a threat to Britain’s tradition of free speech. …

So what should we do about it?

The solution is simple; the law needs to change. The word ‘insulting’ should be removed from section 5 of the Public Order Act. This would provide proportionate protection to individuals’ right to free speech, whilst continuing to protect people from threatening or abusive speech.

Support for amending section 5 comes from a large number of MPs and peers, along with groups as diverse as the Christian Institute and National Secular Society, and human rights organisations Liberty, Justice and The Peter Tatchell Foundation. MPs from all parties recently called for the Freedom Act (passed two weeks ago) to be amended to this effect, only to be thwarted when the amendment was not called.

The article does not say so, but the legislation has been used several times — I have no confidence that I would know of all occurrences — by gay rights activists to attack Christian street preachers.  The approach taken by these agents provocateurs has been to demand whether the preacher agrees with the bible that homosexuality is a sin, and, when he says he does, find a policeman and denounce the preacher under section 5.  The legislation is so vaguely worded — in order to allow the police freedom of action — that it can be used by all sorts of people, and has been.  I suspect that we owe this campaign in Britain to the Moslems who arranged for some gay rights activists to be arrested for “offending” the Moslems.  Once the biter is bit, he looks for ways to prevent it!

But it is good to see the tide starting to turn.  In 20 years people will marvel that such a stain came over the free world.  Well done Canada.

UPDATE: Journalist Mark Steyn, another victim of the thought police, also celebrates

You don’t generally get to pick your battles, and, if you’d asked me circa 2007 if I wanted to spend much of the next half-decade battling for the restoration of freedom of speech in Canada and elsewhere, I’d probably have decamped to the South Sandwich Islands. But then the Canadian Islamic Congress and their statist enablers in the “human rights” racket attempted to impose a de facto lifetime publication ban on me, and so I found myself conscripted to the cause.

It’s been a long, slow process, but the victories have been real. Section 13 of the Canadian “Human Rights” Code has as a practical matter been rendered unenforceable. It’s now about to be removed from the law formally. It passed its third reading in the House of Commons, which means it only requires a vote in the Senate and Royal Assent (yes, yes, calm down, Kevin Williamson et al), and it’s history.

But he points out that those who created this evil are not dead, as one of them pops up and demands the power to censor those he disagrees with.  Mark’s response is robust:

Clear off, you twerp. I don’t want the state to have a “mandate” to “educate” the citizenry about their thought-crimes. Even if I did not object on principle, one thing I’ve learned during this five-year campaign is that the statist hacks Canada’s official opposition is so eager to empower are, almost to a man, woman and pre-op transsexual, either too stupid or bullying to be entrusted with the task.

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From my diary

I chopped up the paperback English translation of Quintus Curtius, and ran it through my sheet-fed scanner.  It did work, but the results were less than satisfactory.  The scanner — a Fujitsu Scansnap — tended to look through the paper, or distort the colour of it.  That said, the OCR took place just fine.  But I’m not convinced that this is a satisfactory way to produce a PDF of a book.  The output was 100k in size, which is ridiculous.

Meanwhile several readers suggested that I investigate ways to convert a Kindle book into a PDF.  There is a script, written in Python, that removes the copy protection, but the sites on which this is hosted do not fill me with confidence.  However I was able to find a free utility, Calibre, that would do the whole process end-to-end.  I have not tried it on a commercial book, but I downloaded the Amazon Kindle-for-PC software, and Calibre seemed to work adequately with some free sample books.

I have continued working on some PHP scripts for the new Mithras pages.

Meanwhile my attention was distracted by something else.  The city of Norwich in East Anglia is a favourite day-trip destination of mine.  The city is commanded by a magnificent Norman stone keep on its mound, and has a splendid cathedral in the evocatively-named Tombland district.  It also boasts most of its medieval curtain wall.  But the medieval gates are gone, taken down on a evil day in the late 18th century by command of the local council.

If you drive into Norwich from Ipswich, you come to the curtain wall at a large roundabout, where once St Stephen’s gate stood.  To your left, on a public house, is a large relief showing what the gate looked like (above).  I always park in the car park at St Stephens, so I see this every time.  But … what is the source for this?

Today I went on a little hunt to discover whether any images of the gate were online.  There is, indeed, a very nice collection of images and text from Norwich City Council here.  But before I stumbled across this, I came across the source for some of the material.

It seems that a series of drawings were made during the 18th century.  Some of these were published in the mid-19th century, and the publication is online.[1]

From this I extracted two images of the gate, with the town grown up around it, and clearly in poor repair but still standing.  Here they are:

And:

You can click on both, to see a larger image.  The gate had semi-circular towers, facing out, and a flat rear.

The council site has further images.  But it is interesting to see these items, all the same!

It would be facile to condemn the Norwich men of 1792 for ordering the destruction of these interesting historical monuments.  The gates were crumbling, doubtless unsightly, and a charge upon a corporation that had no use for them.  Why not demolish, they doubtless thought? (It would be interested to unearth their actual reasoning, which, curiously, is not given by Fitch in the book linked above).

Too often, it is only when men see the effect of their deeds that learning takes place.  It was the mass destruction of material in this period that helped bring about the romantic movement of the succeeding period, when what was being lost stirred a counter-movement. 

In Egypt, the mass pillaging and destruction of the treasure-hunting period inspired Flinders Petrie to create the modern discipline of archaeology.  But perhaps the former had to happen, in order for men to realise the necessity of the latter.

All the same, it is permissible to wish that the gates of Norwich still stood.

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  1. [1]Robert Fitch, Views of the gates of Norwich, made in the years 1792-3, by the late John Ninham, Norwich, 1861.  Online here.

Corpus Inscriptionum Semiticarum

The Corpus Inscriptionum Semiticarum (= Collection of Semitic Inscriptions, abbreviated as CIS) is a series with which few of us will be familiar.  The following notes come mostly from the Italian Wikipedia.

The CIS is a series of volumes containing inscriptions in semitic languages written in a “semitic character” (i.e. not cuneiform) and giving them a reference number.  The content covers the period from 2,000 BC down to 622 AD, the start of the Moslem period, and is intended to cover material not already included in the similar collections of Latin, Greek, Assyrian and Egyptian materials.

The series owed its existence to a commission headed by Ernest Renan, which proposed its creation to the Academie des Inscriptions et Belles-Lettres Francais on 17th April, 1867.  Each inscription is given as a transcription in Roman letters, with a Latin translation.

The plan of the work was for ten volumes:

  1. Phoenician, Punic and Neo-punic inscriptions.
  2. Jewish and Samaritan inscriptions.
  3. Aramaic inscriptions.
  4. Palmyrene inscriptions.
  5. Nabatean inscriptions.
  6. Syriac inscriptions.
  7. Mandaic inscriptions.
  8. Primitive Arabic inscriptions.
  9. Himyarite inscriptions.
  10. Amharic inscriptions.

An appendix was also planned, to contain items from Cyprus, Libya, Lycia, etc.

The work was delayed by the Franco-Prussian war, and by difficulties with the Phoenician types, which had to be redesigned and recast.  Finally the first part of the first volume appeared in 1881.

Publication continued until 1961, when it halted.  In the end, four parts appeared:

Corpus Inscriptionum ab Academia Inscriptionum et Litterarum Humaniorum conditum atque Digestum.Parisiis: E Reipublicae Typographeo, 1881-1962 Parisiis: E Reipublicae Typographeo, 1881-1962

  • Pars 1: Inscriptiones Phoenicias continens (1.1; 1.1 Tabulae; 1.2; 1.2 Tabulae; 1.3; 1.3,4; 2.1; 2.2; 2.3; 2.4; 3.1; 3.2)
  • Pars 2: Inscriptiones aramaicas continens (Including: 2.1; 2.1 Tabulae; 3.1; 3.2)
  • Pars 4: Inscriptiones Himyariticas et Sabaeas Continens (Including: 1: fasciculus primus; 2: fasciculus secundus; 4.1)
  • Pars 5: Inscriptiones Saracenicas continens (Including: 1: Inscriptiones safaiticas; 2: Tabulae)

I have been unable to locate any of these items online, however.

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