A Voyage to the Levant in 1698

I’ve been dipping into a 1698 travelogue of the Near East.  It was written by a Dutchman, Cornelis de Bruyn, and thankfully translated more or less immediately into French, and then into English in 1702.  The author was a draughtsman, and made numerous drawings of everything he saw.

I’ve been looking at the chapters on Egypt.  The author seems to have gone no further than Cairo.  His travels in the region were all under armed guard, as bandits were everywhere, and the country was unsafe.  Nor were the guards always to be relied on.

Unfortunately the volume is larded with extracts from books that he read, and has otherwise limited interest.

Here are a couple of extracts.  Page 152:

Next to Khalits, which is the longest street in the city, is the Bazar Street. where market is kept every Monday and Thursday, and where one meets with so many People, especially on market-days, that one has much ado to get through the crowd. ’Tis a fine street, very long and broad; at one end of which is a Bezistan, or Market-Hall, which is full of as fine shops as are at Constantinople; and at the other end is the market for slaves, viz. white slaves, of whom they sell of all sorts, men, women , and children, &c. There is likewise another market where they sell black slaves of both sexes.

As to the number of its inhabitants, I never saw a city so populous; and a man has much ado in the markets and other places of concourse to thrust through the crowd, besides he must take care of his pocket, for the Arabians are the greatest filchers in the world, and have a good knack at it.

The rest of the inhabitants, as in almost all parts of Egypt, consist of Turks, Moors (some of which are very black) ,Jews and Christians, viz. Coptes and Greeks: As for Europeans there are but few of them, and those that I saw there in my time were most of them French, who had their consul. As for the English and Dutch, I did not meet with one of them. This multitude of people is the cause that in the time of the Plague a prodigious number of them die, a thousand or fifteen hundred in a day is very common; and tho’ during the whole course of the contagion two hundred thousand have been swept away, yet there is hardly any miss of them. At some times six or seven hundred thousand have died of the Plague. Add to this, that there are no women, or at least but very few, to be seen in the streets, because in the Levant they have not the same liberty as elsewhere.

After leaving Cairo he returned to Alexandria.  (chapter 43, p.171):

De Bruyn, Alexandria. (plate no. 97)

A day or two after I took the draught of a prospect within the city, which represents an avenue that leads into Alexandria on one side through a breach in the wall with some towers that are fallen down, as is to be seen N. 97. From thence is to be seen the open sea with the two castles, that guard the passage one on the right, the other on the left hand, as they are marked with the letters A B. These two castles are placed so exactly opposite to one another, that, as they told me, when they fire off together, the bullets sometimes meet and dash one another to pieces.

On this side is likewise to be seen the remains of Cleopatra’s Palace which was on the sea-shore. By the stately chambers and apartments, the ruins of which still remain, ’tis but reasonable to suppose that it was a very proud and magnificent Building, ’tis marked at the letter C.

Zooming in a bit:

Hard by this Palace there is an obelisk full of hieroglyphic characters; ’tis to be seen N. 98. on that side which I took the pains to design with all its figures, just as they appeared upon the obelisk. There are but only two or three of them which are not well done, doubtless it is because they are worn by the long process of time. Let this be as it will, I have represented them just as I found them. For not understanding what those Characters meant, I was not willing to alter any thing in this, no more than in any of the rest, and I have left the explication to those who understand it, provided they will admit of any explication. …

Plate 99 is another and larger view of the ruins of “Cleopatra’s Palace”, much of which he says is fallen into the sea.  Adjacent to this building, although not depicted, was a round tower of the 9th century, part of the Tulunid walls, and known as the “Tower of the Romans” and this survived to the beginning of the 20th century.  Photographs from 1870 exist.

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Back into the time machine – Greek words embedded in the Syriac of the “Life of Mar Aba”

Back in 2013 I translated the “Life of Mar Aba” from the German translation into English, with an introduction.  Unless I am mistaken, this remains the only English translation of this very interesting text.  It captures the period in the 6th century when Christianity began to become acceptable in the Sassanid Persian empire.  At the start of his episcopate, Christianity was an illegal religion, practised only by the lower classes.  By the end of it, when Mar Aba died, the King of Kings promptly appointed a trusted friend as patriarch.

The process of change is visible within the “Life”.  Mar Aba himself was a Persian nobleman, and could deal with the nobles as equals.  What we see in the “Life” is the gradual realisation, by the Sassanid monarch, that the presence of the Christians might be a solution to a perpetual problem for these monarchs, namely the power of the Zoroastrian clergy.  The Sassanids were always threatened by these fire priests, who even deposed one king and ruled directly themselves for a few years.  But priests distracted by a religious problem are much less of a threat to the secular power.  Again and again we see demands for the execution of Mar Aba.  And every time the king loudly agrees with the priests, expresses his outrage, and … does not execute him.  The king becomes more powerful, and the fire priests have to come to him with their problem.  By the time of the Muslim conquest, there were Christians everywhere, and the Sassanids openly used them as a counter-balance to the Zoroastrian clergy.

Today I received an enquiry about my translation, asking why it has Greek words embedded in it.

The short answer is that they were present in the old German translation in the BKV series that I used (online as electronic text here, and in PDF here).

The longer answer is that I do not know.  The introduction told me that the Syriac was printed by Paul Bedjan in 1895, and happily I found the volume here.  The Life of Mar Aba is section 20, and begins on page 206.

The Archive.org scan is not the best in the world, as you can see.  Unfortunately the days when I could read any Syriac are now behind me.

But I suspect that the words given in Greek in the German translation are what the Syriac uses – Greek words transliterated into Syriac characters and used in the absence of a native Syriac word for the item.

Interesting anyway!

UPDATE (22 August 2024): Grigory Kessel has kindly answered the question, in the comments:

Those are Greek loanwords. Many of such loanwords have a long history and were naturalised rather early.

By the way, there is now a new edition of the life of Mar Aba with a French translation:

F. Jullien (ed.), Histoire de Mar Abba, Catholicos de l’Orient; Martyres de Mar Grigor, général en chef du roi Khusro Ier et de Mar Yazd-Panah, juge et gouverneur (CSCO 658/659; Scriptores Syri 254/255), Louvain: Peeters, 2015.

Thank you!

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English translation of letters on the Acacian schism in the early 5th century

I’ve just come across this rather marvellous blog post, “The Libellus of Hormisdas and the Failure of Policy”. This is at the Ubi Petrus Ibi Ecclesia blog, previously unknown to me.

The following are translations of key letters in the Acacian Schism and will be added to over time.

A fairly niche subject, but wonderful to have these texts!

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Fragments of two lost plays by Euripides discovered in Egypt

In November 2022 a Colorado classical scholar, Yvona Trnka-Amrhein, was sent a digital photograph of a papyrus containing 98 lines of text, and measuring 10.5 inches square, by Basem Gehad, an Egyptian archaeologist with the ministry of tourism and antiquities.  The papyrus came from Philadelphia, and the two scholars had been working together also at Hermopolis Magna.

Investigation of the find using the TLG quickly revealed that the material was Greek tragedy: 22 of the lines proved to be a slightly different version of material from two plays by Euripides, the Polyidus and the Ino.  The rest was new, and probably from the same source.

There is a little more information here.  Unfortunately there is no photograph of the papyrus, or other details of the find.  Let us hope that this swiftly becomes available.

It’s out there, people.  There is more of the literature of antiquity just sitting there, awaiting discovery.  Rather good news, all the same.

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