Author: Roger Pearse

Methodius ad Theodorum (BHG 1352y) using AI on medieval Greek – part 3

Posted on by Roger Pearse

In the last post, we tried out various AI tools to translate the modern Greek version of Methodius ad Theodorum into English.  But in the previous post commenter Diego had considerable success doing the same with the original medieval Greek of chapter 3!  So I thought it might be interesting to see what might be done with the medieval Greek of chapter 4.

So I scanned the text using Abbyy Finereader Pro 15 – which treated it as modern Greek, and mangled the accents – and then ran it through (A) Bard AI, (B) ChatGPT 3.5, (C) Google Translate.  I had to split the sentences somewhat, and this wasn’t preserved in the AI translations, so I manually adjusted it.

Here’s the output:

4. Ἀλλά τούτο, εί καὶ παρέλκον, πλήν εις έγκεντρισμον θείου φόβου διηγήσασθαι συνεώρακα, ϊνα μνησθώμεν καὶ φοβηθέντες έκφύγωμεν τήν λέγουσαν απειλήν
A: But even though this is a digression, I have considered telling it for the sake of instilling the fear of God, so that we may remember and, being afraid, flee the threat that says,
B: “However, I have observed that even though it may be enticing, except for the purpose of instilling a divine fear, I narrate it simultaneously, so that we may remember and, being afraid, escape the threatening voice that says,
C: 4. But this, too, is irrelevant, except in the concentration of divine fear, as you tell us, we pray and, being afraid, flee from the so-called threat

«οὐ μὴ καταμείνη τό πνεύμά μου έν τοϊς άνθρώποις τούτοις διά τὸ είναι αυτούς σάρκας».
A: “My Spirit will not remain in these people because they are flesh.”
B: ‘My spirit will not remain among these people because they are flesh.’
C: “Do not let my spirit dwell in these people because they are flesh”.

είτα ευθύς ή σμικρότης τών ήμερων έπετιμήθη· φησίν γάρ·
A: Then immediately the shortness of the days was rebuked; for it says,
B: Then, immediately, the brevity of their days was reproved; for it says,
C: Behold the straightness or the smallness of the meek is despised;

«έσονται δέ αἱ ήμέραι αύτών ἑκατὸν είκοσι έτη»
A: “Their days will be one hundred and twenty years,”
B: ‘Their days will be one hundred and twenty years,’
C: “And the days of these are a hundred and twenty years”

, και πάλιν·
A: and again,
B: and again,
C: , and again;

«κραυγή Σοδόμων και Γομόρρας άνέβη πρός με· καταβάς οϋν δψομαι, εί κατά τήν κραυγήν αύτών συντελοϋνται· εἰ δὲ μή, ‘ίνα γνω».
A: “The cry of Sodom and Gomorrah has ascended to me; therefore I will go down and see whether they are acting according to their cry; if not, I will know.”
B: ‘The outcry of Sodom and Gomorrah has come up to me. I will go down and see if what they have done is as bad as the outcry that has reached me; if not, I will know.’
C: “the cry of Sodom and Gomorrah went up to me; if I go down, I see, according to their cry they are done; but if not, let me know.”

και γάρ έξ άρχής σαρκομανία καὶ τον παγκόσμιον κατακλυσμόν καὶ τόν Πενταπόλεως έμπρησμὸν έφειλκύσατο, ο’ια καὶ νΰν τήν διηγηθεϊσαν θεηλασίαν.
A: For indeed from the beginning, carnality has brought about the worldwide flood and the burning of Pentapolis, and so now the theophany that has been described.
B: For from the beginning, he drew upon himself carnal indulgence, the worldwide deluge, and the burning of the Pentapolis, just as now he has brought upon himself the divine wrath that I have narrated.
C: and since from the beginning sarcomania and the universal cataclysm and the Pentapolis fire were spared, which they did not tell the story of.

δι’ ὸ έν άγιασμώ τό εαυτού σκεύος έκαστος κτησώμεθα· ούκ έσμέν γάρ εαυτών, ώς ό παρακλήτωρ θεού καὶ ύπερπρεσβενων Χριστού Παύλος ό ύιβηλός κέκραγεν, έπειδή τιμῆς ήγοράσΟημεν.
A: Therefore, let each of us acquire his own vessel in sanctification; for we are not our own, as the Paraclete of God and the ambassador of Christ, Paul the blessed, has cried out, because we have been bought with a price.
B: Therefore, let each one possess his vessel in sanctification, for we are not our own, as the advocate of God and the super-apostle Christ, Paul, cried out, ‘You were bought at a price.’
C: by which I sanctify myself, each one of us is a vessel; we are not for ourselves, as the intercessor of God and the ambassador of Christ, Paul the high priest, because of the honor of our king.

καὶ διά τούτο όφείλομεν δοξάσαι τόν θεόν έν τω σώαατι ήμών· ναός γάρ τού έν ήμϊν άγιου πνεύματός έστιν, ου άπό τον θεού έχομεν.
A: And for this reason we owe it to praise God in our body; for it is a temple of the Holy Spirit that is in us, which we have from God.
B: And for this reason, we must glorify God in our bodies, for our bodies are the temple of the Holy Spirit within us, which we have from God.
C: and for this reason we ought to glorify God in our house; for we are a temple of the Holy Spirit, which we have from God.

καὶ άνειμι λοιπόν τή διηγήσει μετά τὴν ύπόμνησιν καθ’ ειρμόν βαδιούμενος.
A: And I return, then, to the narrative, walking in order after the reminder.
B: Thus, having completed the narration, I proceed with the exhortation according to custom.”
C: and Anemi, therefore, recounted it after the reminder as he walked.

The value of this test is again distorted because so much of it is from the New Testament.

We’re getting something, but the quality isn’t great.  We got better from the modern Greek.  The inferiority of Google Translate (C) is noticeable.

I’ll try chapter 5, and see how we get on.

UPDATE (20 Jan 2024):  I tried combining this with the material from modern Greek.  This involved an awful lot of manual fiddling, because sentences end in different places.  I combined them using the Linux “paste” command, and prefixed each line with something identifiable.  Here are the results.  But I think this is just too time-consuming.

Original : 4. Ἀλλά τούτο, εί καὶ παρέλκον, πλήν εις έγκεντρισμον θείου φόβου διηγήσασθαι συνεώρακα, ϊνα μνησθώμεν καὶ φοβηθέντες έκφύγωμεν τήν λέγουσαν απειλήν
A (Bard AI) : But even though this is a digression, I have considered telling it for the sake of instilling the fear of God, so that we may remember and, being afraid, flee the threat that says,
B (ChatGPT3.5): “However, I have observed that even though it may be enticing, except for the purpose of instilling a divine fear, I narrate it simultaneously, so that we may remember and, being afraid, escape the threatening voice that says,
C (Google Tr) : 4. But this, too, is irrelevant, except in the concentration of divine fear, as you tell us, we pray and, being afraid, flee from the so-called threat
D (Modern Gk) : Διηγήθηκα, λοιπόν, σύντομα τούτο το γεγονός, αν και ήταν περιττό, προκειμένου να μπολιάσω στις ψυχές το θείο φόβο, για να θυμούμαστε με φόβο την απειλή (εν. του θεού) πως:
E (ChatGPT3.5): So, I recounted this event briefly, even though it was unnecessary, in order to instill divine fear into the souls, so that we may remember with fear the threat (of God) that:
F (Bing AI) : So I briefly narrated this event, although it was unnecessary, in order to instill divine fear in our souls, so that we may remember the threat (of God) that
G (ChatGPT4) : I have thus briefly recounted this event, though it was unnecessary, in order to instill divine fear into our souls. We must remember with fear the divine threat that

Original : «οὐ μὴ καταμείνη τό πνεύμά μου έν τοϊς άνθρώποις τούτοις διά τὸ είναι αυτούς σάρκας».
A (Bard AI) : “My Spirit will not remain in these people because they are flesh.”
B (ChatGPT3.5): ‘My spirit will not remain among these people because they are flesh.’
C (Google Tr) : “Do not let my spirit dwell in these people because they are flesh”.
D (Modern Gk) : “δεν θα παραμείνει πλέον το πνεύμα μου στους ανθρώπους τούτους, διότι κυριαρχούνται εξ ολοκλήρου από σαρκικά φρονήματα”17 και έτσι να γλιτώσουμε απ’ αυτήν.
E (ChatGPT3.5): ‘My spirit will no longer remain among these people, for they are entirely dominated by carnal thoughts’17 and thus to be saved from it.
F (Bing AI) : “my spirit will no longer remain with these people, because they are entirely dominated by carnal thoughts”17 and thus save ourselves from it.
G (ChatGPT4) : “my spirit shall no longer remain in these humans, for they are entirely dominated by carnal thoughts” (17) and thus save ourselves from it.

Original : είτα ευθύς ή σμικρότης τών ήμερων έπετιμήθη· φησίν γάρ·
A (Bard AI) : Then immediately the shortness of the days was rebuked; for it says,
B (ChatGPT3.5): Then, immediately, the brevity of their days was reproved; for it says,
C (Google Tr) : Behold the straightness or the smallness of the meek is despised;
D (Modern Gk) : Κι ευθύς αμέσως ορίστηκε ένα μικρό χρονικό διάστημα πριν την καταστροφή. Είπε, δηλαδή:
E (ChatGPT3.5): And immediately, a short period before the destruction was appointed. He said, namely:
F (Bing AI) : And immediately a small period of time was set before the destruction. He said, that is:
G (ChatGPT4) : A short period was immediately set before the destruction. It was stated:

Original : «έσονται δέ αἱ ήμέραι αύτών ἑκατὸν είκοσι έτη»
A (Bard AI) : “Their days will be one hundred and twenty years,”
B (ChatGPT3.5): ‘Their days will be one hundred and twenty years,’
C (Google Tr) : “And the days of these are a hundred and twenty years”
D (Modern Gk) : όλες οι υπολειπόμενες μέρες της ζωής τους θα περιορισθούν μόνο σε εκατόν είκοσι ετη”18.
E (ChatGPT3.5): ‘all the remaining days of their lives will be limited to only one hundred twenty years’18.
F (Bing AI) : all the remaining days of their lives will be limited to only one hundred and twenty years”18.
G (ChatGPT4) : “All their remaining days shall be limited to only one hundred and twenty years” (18).

Original : , και πάλιν·
A (Bard AI) : and again,
B (ChatGPT3.5): and again,
C (Google Tr) : , and again;
D (Modern Gk) : Και συμπλήρωσε:
E (ChatGPT3.5): And he added:
F (Bing AI) : And he added:
G (ChatGPT4) : And it was added:

Original : «κραυγή Σοδόμων και Γομόρρας άνέβη πρός με· καταβάς οϋν δψομαι, εί κατά τήν κραυγήν αύτών συντελοϋνται·
A (Bard AI) : “The cry of Sodom and Gomorrah has ascended to me; therefore I will go down and see whether they are acting according to their cry;
B (ChatGPT3.5): ‘The outcry of Sodom and Gomorrah has come up to me. I will go down and see if what they have done is as bad as the outcry that has reached me;
C (Google Tr) : “the cry of Sodom and Gomorrah went up to me; if I go down, I see, according to their cry they are done;
D (Modern Gk) : “κραυγές πολλές ανέρχονται από τα Σοδομα και τη Γομόρρα προς εμέ• οι αμαρτίες τους είναι πάρα πολύ μεγάλες. Θα κατεβώ, λοιπόν, εκεί, για να δω, αν πράγματι οι αμαρτίες τους είναι όπως οι κραυγές που ανέρχονται προς εμέ ή όχι.
E (ChatGPT3.5): ‘Many cries rise from Sodom and Gomorrah to me; their sins are very great. So I will go down there to see if their sins are as the cries that rise to me or not.
F (Bing AI) : “Many cries are coming from Sodom and Gomorrah to me; their sins are very great. So I will go down there to see if their sins are like the cries that are coming to me or not.
G (ChatGPT4) : “Many cries rise up from Sodom and Gomorrah to me; their sins are exceedingly great. I will go down there, then, to see if their sins are as the cries that rise up to me or not.

Original : εἰ δὲ μή, ‘ίνα γνω».
A (Bard AI) : if not, I will know.”
B (ChatGPT3.5): if not, I will know.’
C (Google Tr) : but if not, let me know.”
D (Modern Gk) : Οπωσδήποτε θέλω να μάθω!”19.
E (ChatGPT3.5): I definitely want to know!’19.
F (Bing AI) : I definitely want to know!”19.
G (ChatGPT4) : I definitely want to know!” (19).

Original : και γάρ έξ άρχής σαρκομανία καὶ τον παγκόσμιον κατακλυσμόν καὶ τόν Πενταπόλεως έμπρησμὸν έφειλκύσατο, ο’ια καὶ νΰν τήν διηγηθεϊσαν θεηλασίαν.
A (Bard AI) : For indeed from the beginning, carnality has brought about the worldwide flood and the burning of Pentapolis, and so now the theophany that has been described.
B (ChatGPT3.5): For from the beginning, he drew upon himself carnal indulgence, the worldwide deluge, and the burning of the Pentapolis, just as now he has brought upon himself the divine wrath that I have narrated.
C (Google Tr) : and since from the beginning sarcomania and the universal cataclysm and the Pentapolis fire were spared, which they did not tell the story of.
D (Modern Gk) : Πράγματι, εξ αρχής η σαρκολατρεία20 προκάλεσε και επέφερε τον παγκόσμιο κατακλυσμό και την πυρπόληση της Πεντάπολης21, όπως και τη μόλις διηγηθείσα θεϊκή τιμωρία (των Πατάρων).
E (ChatGPT3.5): Indeed, from the beginning, idolatry20 provoked and brought about the worldwide flood and the destruction of Pentapolis21, as well as the divine punishment (of the Patari).
F (Bing AI) : Indeed, from the beginning, idolatry20 caused and brought about the worldwide flood and the burning of Pentapolis21, as well as the divine punishment (of the Patari).
G (ChatGPT4) : Indeed, from the beginning, flesh worship (20) caused and brought about the global flood and the burning of the Pentapolis (21), as well as the divine punishment of the Patara just narrated.

Original : δι’ ὸ έν άγιασμώ τό εαυτού σκεύος έκαστος κτησώμεθα·
A (Bard AI) : Therefore, let each of us acquire his own vessel in sanctification;
B (ChatGPT3.5): Therefore, let each one possess his vessel in sanctification,
C (Google Tr) : by which I sanctify myself, each one of us is a vessel;
D (Modern Gk) : Για το λόγο αυτό ας διαφυλάττει ο καθένας το σώμα του ως σκεύος αγιασμού’2.
E (ChatGPT3.5): For this reason, let everyone preserve his body as a vessel of sanctification.
F (Bing AI) : For this reason, let everyone preserve his body as a vessel of sanctification’2.
G (ChatGPT4) : For this reason, let each one keep his body as a vessel of sanctification (22).

Original : ούκ έσμέν γάρ εαυτών, ώς ό παρακλήτωρ θεού καὶ ύπερπρεσβενων Χριστού Παύλος ό ύιβηλός κέκραγεν, έπειδή τιμῆς ήγοράσΟημεν.
A (Bard AI) : for we are not our own, as the Paraclete of God and the ambassador of Christ, Paul the blessed, has cried out, because we have been bought with a price.
B (ChatGPT3.5): for we are not our own, as the advocate of God and the super-apostle Christ, Paul, cried out, ‘You were bought at a price.’
C (Google Tr) : we are not for ourselves, as the intercessor of God and the ambassador of Christ, Paul the high priest, because of the honor of our king.
D (Modern Gk) : Δεν ανήκουμε στον εαυτό μας, όπως έντονα διακήρυττε ο μέγας Παύλος, αυτός που διαρκώς ικέτευε τον θεό και παρακαλούσε συνεχώς τον Χριστό, γιατί έχουμε εξαγορασθεί με πολύτιμο τίμημα, το αίμα του Χριστού.
E (ChatGPT3.5): We do not belong to ourselves, as the great Paul strongly proclaimed, he who constantly implored God and continually besought Christ because we have been redeemed with a precious ransom, the blood of Christ.
F (Bing AI) : We do not belong to ourselves, as the great Paul strongly declared, he who constantly implored God and continuously prayed to Christ, because we have been redeemed with a precious price, the blood of Christ.
G (ChatGPT4) : We do not belong to ourselves, as the great Paul fervently proclaimed, who constantly supplicated God and continuously implored Christ, for we have been bought with a precious price, the blood of Christ.

Original : καὶ διά τούτο όφείλομεν δοξάσαι τόν θεόν έν τω σώαατι ήμών· ναός γάρ τού έν ήμϊν άγιου πνεύματός έστιν, ου άπό τον θεού έχομεν.
A (Bard AI) : And for this reason we owe it to praise God in our body; for it is a temple of the Holy Spirit that is in us, which we have from God.
B (ChatGPT3.5): And for this reason, we must glorify God in our bodies, for our bodies are the temple of the Holy Spirit within us, which we have from God.
C (Google Tr) : and for this reason we ought to glorify God in our house; for we are a temple of the Holy Spirit, which we have from God.
D (Modern Gk) : Γι’ αυτό και οφείλουμε να δοξάσουμε τον θεό με το σώμα μας, χωρίς να το μολύνουμε• γιατί είναι ναός του Αγίου Πνεύματος που κατοικεί μέσα μας, και το οποίο έχουμε λάβει από τον θεό23.
E (ChatGPT3.5): Therefore, we must glorify God with our bodies without defiling them, for it is the temple of the Holy Spirit that dwells within us, which we have received from God23.
F (Bing AI) : Therefore, we must glorify God with our body, without defiling it; because it is the temple of the Holy Spirit that dwells within us, and which we have received from God23.
G (ChatGPT4) : Therefore, we owe it to glorify God with our body, without defiling it; for it is the temple of the Holy Spirit dwelling within us, which we have received from God (23).

Original : καὶ άνειμι λοιπόν τή διηγήσει μετά τὴν ύπόμνησιν καθ’ ειρμόν βαδιούμενος.
A (Bard AI) : And I return, then, to the narrative, walking in order after the reminder.
B (ChatGPT3.5): Thus, having completed the narration, I proceed with the exhortation according to custom.”
C (Google Tr) : and Anemi, therefore, recounted it after the reminder as he walked.
D (Modern Gk) : Προχωρώ, λοιπόν, μετά την υπόμνηση των παραπάνω στη διήγηση, και ολόγος μου θα έχει ως εξής:
E (ChatGPT3.5): I proceed, therefore, after the reminder of the above in the narrative, and my discourse will be as follows:
F (Bing AI) : So, after the above reminder, I proceed with the narrative, and my speech will be as follows:
G (ChatGPT4) : I proceed, therefore, after reminding the above in the narration, and my speech will be as follows:

Hmm.

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“…whose names are justly reverenced among men, but whose acts are known only to God” – a fake quote

Posted on by Roger Pearse

There are many pages around the internet which say something like this:

The feast of St. Valentine of February 14 was first established in 496 by Pope Gelasius I, who included Valentine among all those “… whose names are justly reverenced among men, but whose acts are known only to God.”

But the quotation is never referenced.  Often it is not applied to St Valentine, but to St George instead.  Sometimes people mention the “Canon of Pope Gelasius”.

In fact the wording is an old – at least 19th century – and loose translation of a passage from the Decretum Gelasianum.  Latin:

item gesta sanctorum martyrum, quae multiplicibus tormentorum cruciatibus et mirabilibus confessionum triumphis inradiant. quis catholicorum dubitet maiora eos in agonibus fuisse perpessos nec suis viribus sed dei gratia et adiutorio universa tolerasse? sed ideo secundum antiquam consuetudinem singulari cautela in sancta Romana ecclesia non leguntur, quia et eorum qui conscripsere nomina penitus ignorantur et ab infidelibus et idiotis superflua aut minus apta quam rei ordo fuerit esses putantur; sicut cuiusdam Cyrici et Iulittae, sicut Georgii aliorumque eiusmodi passiones quae ab hereticis perhibentur conpositae. propter quod, ut dictum est, ne vel levis subsannandi oriretur occasio, in sancta Romana ecclesia non leguntur. nos tamen cum praedicta ecclesia omnes martyres et eorum gloriosos agones, qui deo magis quam hominibus noti sunt, omni devotione veneramur;

Rendered in B. Neil & P. Allen, Letters of Gelasius I (492-496), Brepols (2014), p.160:

Likewise the deeds of the holy martyrs who beam forth among their multiple and excruciating torments the amazing triumphs of their confessions. What catholic could doubt that they suffered those things and more in their struggles and did not bear all these things by their own strength but by the grace and help of God? But according to an ancient custom, by an unparalleled security measure in the church of Rome both those deeds whose authors’ names are totally unknown and are thought to be written by unbelievers or private persons, being unnecessary or less appropriate than the order of the matter was, are not read: like those of a certain Quiricius and Julitta, like those of George, and passions of others of this kind, compositions produced by the heretics. Therefore, these are not read in the holy church of Rome, as has been said, to prevent even a slight chance of derision from arising. However, for our part, we – together with the aforesaid church – reverence with all devotedness all the martyrs and their glorious struggles, which are known better to God than to human beings. Likewise we accept with all honour the lives of the Fathers, Paul, Antony, Hilarion, and all the hermits, those at least which the most blessed Jerome wrote.48

The reference to St George is genuine –  indeed a 5th century “Life” of St George exists, which is indeed rather dreadful and probably heretical.  But this has nothing to do with St Valentine.

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Methodius ad Theodorum (BHG 1352y) in modern Greek – part 2

Posted on by Roger Pearse

Using AI and a dictionary, let’s try out the translation approach from my last post on a further chapter of this modern Greek translation of the Life of St Nicholas by Methodius.  Here’s the text, hopefully with few OCR errors:

4. Διηγήθηκα, λοιπόν, σύντομα τούτο το γεγονός, αν και ήταν περιττό, προκειμένου να μπολιάσω στις ψυχές το θείο φόβο, για να θυμούμαστε με φόβο την απειλή (εν. του θεού) πως: “δεν θα παραμείνει πλέον το πνεύμα μου στους ανθρώπους τούτους, διότι κυριαρχούνται εξ ολοκλήρου από σαρκικά φρονήματα”17 και έτσι να γλιτώσουμε απ’ αυτήν. Κι ευθύς αμέσως ορίστηκε ένα μικρό χρονικό διάστημα πριν την καταστροφή. Είπε, δηλαδή: όλες οι υπολειπόμενες μέρες της ζωής τους θα περιορισθούν μόνο σε εκατόν είκοσι ετη”18. Και συμπλήρωσε: “κραυγές πολλές ανέρχονται από τα Σοδομα και τη Γομόρρα προς εμέ• οι αμαρτίες τους είναι πάρα πολύ μεγάλες. Θα κατεβώ, λοιπόν, εκεί, για να δω, αν πράγματι οι αμαρτίες τους είναι όπως οι κραυγές που ανέρχονται προς εμέ ή όχι. Οπωσδήποτε θέλω να μάθω!”19. Πράγματι, εξ αρχής η σαρκολατρεία20 προκάλεσε και επέφερε τον παγκόσμιο κατακλυσμό και την πυρπόληση της Πεντάπολης21, όπως και τη μόλις διηγηθείσα θεϊκή τιμωρία (των Πατάρων). Για το λόγο αυτό ας διαφυλάττει ο καθένας το σώμα του ως σκεύος αγιασμού’2. Δεν ανήκουμε στον εαυτό μας, όπως έντονα διακήρυττε ο μέγας Παύλος, αυτός που διαρκώς ικέτευε τον θεό και παρακαλούσε συνεχώς τον Χριστό, γιατί έχουμε εξαγορασθεί με πολύτιμο τίμημα, το αίμα του Χριστού. Γι’ αυτό και οφείλουμε να δοξάσουμε τον θεό με το σώμα μας, χωρίς να το μολύνουμε• γιατί είναι ναός του Αγίου Πνεύματος που κατοικεί μέσα μας, και το οποίο έχουμε λάβει από τον θεό23. Προχωρώ, λοιπόν, μετά την υπόμνηση των παραπάνω στη διήγηση, και ολόγος μου θα έχει ως εξής:

Next, the pre-AI Google Translate output:

4. Therefore, I briefly related this event, although it was unnecessary, in order to instill in souls the divine fear, so that we remember with fear the threat (of God) that: “my spirit will no longer remain among men these, because they are completely dominated by carnal thoughts”17 and thus escape from it. And right away a short period of time was set before the disaster. He said, in other words: all the remaining days of their lives will be limited to only one hundred and twenty years.”18 And he added: “many cries go up from Sodom and Gomorrah to me; their sins are very great. I will therefore come down there, to see whether their sins are really like the cries that come up to me or not. I certainly want to know!”19 Indeed, from the beginning flesh worship20 caused and brought about the global flood and the burning of the Pentapolis21, just as the just-narrated divine punishment (of the Patras). For this reason let each one guard his body as a vessel of sanctification’2. We do not belong to ourselves, as the great Paul strongly proclaimed, he who constantly begged God and constantly begged him Christ, for we have been redeemed with a precious price, the blood of Christ. Therefore we ought to glorify God with our body, without defiling it; for it is a temple of the Holy Spirit who dwells in us, and which we have received from the god23. So, after reminding the above, I proceed to the narration, and my thesis will be as follows:

Now time for AI.  I asked “Can you translate something for me from modern Greek into English.”  The ChatGPT 3.5 output using a free account:

The narrator recounted, therefore, briefly this event, although it was unnecessary, in order to instill divine fear into the souls, so that we may remember with fear the threat (of God) that: “My spirit will no longer remain among these people, for they are entirely dominated by carnal thoughts”17 and thus to be saved from it. And immediately a small period before the destruction was appointed. He said, namely: “all the remaining days of their lives will be limited to one hundred twenty years”18. And he added, “Many cries rise from Sodom and Gomorrah to me; their sins are very great. So I will go down there to see if their sins are as the cries that rise to me or not. I definitely want to know!”19. Indeed, from the beginning, idolatry20 provoked and brought about the worldwide flood and the destruction of Pentapolis21, as well as the divine punishment (of the Patari). For this reason, let everyone preserve his body as a vessel of sanctification. We do not belong to ourselves, as the great Paul strongly proclaimed, he who constantly implored God and continually besought Christ, because we have been redeemed with a precious ransom, the blood of Christ. Therefore, we must glorify God with our bodies without defiling them, for it is the temple of the Holy Spirit that dwells within us, which we have received from God23. I proceed, therefore, after the reminder of the above in the narrative, and my discourse will be as follows:

That seemed a bit odd, so I tried again:

So, I recounted this event briefly, even though it was unnecessary, in order to instill divine fear into the souls, so that we may remember with fear the threat (of God) that: ‘My spirit will no longer remain among these people, for they are entirely dominated by carnal thoughts’17 and thus to be saved from it. And immediately, a short period before the destruction was appointed. He said, namely: ‘all the remaining days of their lives will be limited to only one hundred twenty years’18. And he added: ‘Many cries rise from Sodom and Gomorrah to me; their sins are very great. So I will go down there to see if their sins are as the cries that rise to me or not. I definitely want to know!’19. Indeed, from the beginning, idolatry20 provoked and brought about the worldwide flood and the destruction of Pentapolis21, as well as the divine punishment (of the Patari). For this reason, let everyone preserve his body as a vessel of sanctification. We do not belong to ourselves, as the great Paul strongly proclaimed, he who constantly implored God and continually besought Christ because we have been redeemed with a precious ransom, the blood of Christ. Therefore, we must glorify God with our bodies without defiling them, for it is the temple of the Holy Spirit that dwells within us, which we have received from God23. I proceed, therefore, after the reminder of the above in the narrative, and my discourse will be as follows:

Now Bing CoPilot:

  1. 4.  So I briefly narrated this event, although it was unnecessary, in order to instill divine fear in our souls, so that we may remember the threat (of God) that “my spirit will no longer remain with these people, because they are entirely dominated by carnal thoughts”17 and thus save ourselves from it. And immediately a small period of time was set before the destruction. He said, that is: all the remaining days of their lives will be limited to only one hundred and twenty years”18. And he added: “Many cries are coming from Sodom and Gomorrah to me; their sins are very great. So I will go down there to see if their sins are like the cries that are coming to me or not. I definitely want to know!”19. Indeed, from the beginning, idolatry20 caused and brought about the worldwide flood and the burning of Pentapolis21, as well as the divine punishment (of the Patari). For this reason, let everyone preserve his body as a vessel of sanctification’2. We do not belong to ourselves, as the great Paul strongly declared, he who constantly implored God and continuously prayed to Christ, because we have been redeemed with a precious price, the blood of Christ. Therefore, we must glorify God with our body, without defiling it; because it is the temple of the Holy Spirit that dwells within us, and which we have received from God23. So, after the above reminder, I proceed with the narrative, and my speech will be as follows:

Well, this chapter is studded with quotations from scripture, so that skews things a bit.  One would expect scripture to be handled OK by pretty much any system.

Now again there are odd words.  σαρκολατρεία is rendered as “flesh worship” by Google Translate, and “idolatry” by AI.  WordReference.com doesn’t know the word.  Hum.

But what strikes me most here is that I need to compare closely the various different versions of text and translation.  Doing it on a paragraph is cumbersome.  I need to split the text into sentences, and interleave the various versions.

It’s also rather cumbersome using the websites to access ChatGPT.  There is a command-line interface.

I need to upgrade my tools before I do any more on this.

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AI Translation of modern Greek once more

Posted on by Roger Pearse

In my last two posts here and here, I looked at AI and other translations of the following passage from Ch. Stergioulis’ modern Greek translation of the “Life of St Nicholas” by Methodius, Archbishop of Constantinople (the “Methodius ad Theodorum”:

3. Καταγόταν ο Νικόλαος από τα Πάταρα, πόλη της επαρχίας των Λυκίων, η οποία εκείνη την εποχή (του αγίου Νικολάου) είχε αρκετούς κατοίκους. Τώρα όμως μοιάζει περισσότερο με κώμη παρά με πόλη14. Κι αυτό παθαίνουν πολυτρόπως οι πόλεις-παρακμάζουν και οι κάτοικοί τους μεταναστεύουν-εξαιτίας των αμέτρητων κριμάτων τους έναντι του θεού. Έτσι λοιπόν κατανοούμε και αυτό που συνηθίζουμε να γράφουμε, ότι δηλαδή οι πόλεις τιμωρούνται για τις αμαρτίες των κατοίκων τους15. Βρίσκεται δηλαδή, εκεί κοντά τόπος πεδινός, σχισμένος στα δύο, σαν ξεσχισμένο ιμάτιο. Κι από το ρήγμα που έχει δημιουργηθεί, φαίνεται να αναδύεται, την ημέρα, καυτός ατμός, ενώ τη νύχτα ξεπηδά σαν από χάλκινο καμίνι φλογώδης καπνός16. Και καίει το χέρι όποιου τολμά να το ακουμπήσει, χωρίς όμως να του το κατατρώγει αλλά και την σάρκα, όπως θα γινόταν στην περίπτωση που κάποιος απλώνει το χέρι του στη φωτιά• είναι όμως απεικόνιση και προοίμιο, με μικρή ομοιότητα, του αιωνίου πυρός. Και ευρισκόμενοι σε απορία με το φαινόμενο οι μεγαλύτεροι σε ηλικία μετέφεραν από γενιά σε γενιά, ο κάθε πατέρας στο παιδί του, (όπως μας διασώζεται ο άγραφος πλην αληθινός τούτος λόγος), ότι εξαιτίας της ακολασίας και της σαρκολαγνείας των κατοίκων της η θεία δίκη κατεδίκασε τούτη τη γη στο φρικτό αυτό θέαμα, για να αποτρέψει την επι-στροφή τους στο μέρος αυτό.

Today I went back to the same sites, to see what came out.  First I asked ChatGPT 3.5, “Can you translate something from modern Greek to English”, and when it said yes, pasted in the above text:

Nicholas originated from Patara, a city in the province of Lycia, which at that time (of Saint Nicholas) had several inhabitants. However, now it resembles more of a village than a city. This is a fate suffered in various ways by cities—they decline, and their inhabitants migrate—due to their countless sins against God. Therefore, we understand what we commonly write, that is, cities are punished for the sins of their residents.

Nearby, there is a flat place, split in two, like a torn garment. From the rift that has been created, hot steam seems to emerge during the day, while at night it rises like fiery smoke from a bronze furnace. And it burns the hand of anyone who dares to touch it, without, however, consuming it as well as the flesh, as would happen if someone were to extend their hand into a fire. It is, however, a representation and prelude, with little resemblance, to the eternal fire.

In awe of this phenomenon, the older ones passed down from generation to generation, each father to his child (as this unwritten but true account has been preserved for us), that due to the immodesty and sensuality of its inhabitants, divine justice condemned this land to this dreadful spectacle to prevent their return to this place.

This is different to the output I got two days ago.  Mostly it is very similar, and certainly impressive.  In a couple of places, it isn’t as good.  In a couple of places it’s a bit better.

Next, I tried using Bing CoPilot “with GPT-4”:

3.  Nikolaos originated from Pataras, a city in the province of Lycia, which at that time (of Saint Nicholas) had many inhabitants. Now, however, it looks more like a village than a city. And this is what happens to cities – they decline and their inhabitants emigrate – because of their countless sins against God. Therefore, we understand what we are used to writing, that is, that cities are punished for the sins of their inhabitants. There is a nearby flat place, split in two like a torn garment. And from the rift that has been created, hot steam appears during the day, while at night fiery smoke emerges like from a copper furnace. And it burns the hand of anyone who dares to touch it, but without consuming it or the flesh, as would happen if someone were to put their hand in fire. It is, however, a depiction and a prelude, with little similarity, of the eternal fire. And the older ones, puzzled by the phenomenon, passed down from generation to generation, each father to his child (as this unwritten but true story is preserved), that because of the debauchery and carnality of its inhabitants, divine justice condemned this land to this terrible spectacle, to prevent their return to this place.

This is almost the same as I got in my first post.  But one good feature of Bing AI is that it indicates the websites that it is using:

I imagine that this is concealed by other sites, in case they had to pay royalties.

It does feel creepy that the same input on different days produces different output from the same site.  I know that Google Translate could be like that.  But even so… it feels flaky.

All the same, there’s no doubt that AI is producing better results than Google Translate or DeepL.  I do think that we then need to look up variable words and establish their meaning ourselves.

Doing so could certainly be easier. Remember that I know no modern Greek at all; all of this is a way to use online tools.

One bit that varies is the “flat place” or “low lying place” or “plain”.  Looking at Google Translate, I see this preserves the footnote numbers, which helps us work out whereabout in the Greek text this is.  It’s just after footnote 15:

inhabitants15. In other words, there is a plain nearby, torn in two, like a torn garment.

This must be “τόπος πεδινός”, “topos pedinos”.  Even I know “topos” must be a “place”, if only thanks to Tales from Topographic Oceans.  So “pedinos” is our word of not-quite certain meaning.

Going to Lexilogos and copying the word, and clicking on WordReference gives us this page.

This does indeed actually explain the problem – plains are flat and are found in the lowlands, hence the various different meanings. I hate that this is an online-only tool – what if the web goes down? – but it’s something.

Likewise I get αρκετούς – “several inhabitants”?, and plug this in.  Taking off letters from the end, it asks if I mean αρκετός – I know enough Greek to agree – and tells me that it means enough, ample, plenty, sufficient.  I.e. “lots”, which is what I would expect.  Likewise “διασώζεται” also works, once you remove a few letters to get the base verb, meaning “save, rescue”, i.e. “preserve”.

So maybe this is how we use these tools to make a translation:

  1. Use Google Translate on the modern Greek to get a general idea of what each sentence means, and a few signposts so I can move around the Greek text.
  2. Bang the Greek into ChatGPT to get a better translation.  Maybe do the same with Bing AI, if it’s working.
  3. Compare the three, and look for oddities.
  4. Find the actual modern Greek word for each oddity, look it up in WordReference.com, and see if this can resolve it.  (Remembering, if using Chrome, to force it NOT to translate the page into Engish).

That has the look of a way to do the translation. It’s cumbersome.  Any clues about Greek will help mightily.  But it really requires very little knowledge, and you can produce a respectable translation, I think.

I will try it out with another chapter of Methodius ad Theodorum.

UPDATE (17 Jan 2024): Much more in the comments below.

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Is Google now doomed? Wild thoughts and conspiracy theories below!

Posted on by Roger Pearse

I have just spent an interesting hour on the PC since my last post.  Those who read it will recall that I posted some modern Greek, and then the Google Translate output for it – good, but by no means perfect.  It then occurred to me to try Microsoft’s Bing AI.  The output from that was marvellous, so I added that to the end of the post.

Then I started pasting more of the modern Greek into Bing AI, chapter by chapter.  This went well until chapter 11, when it crashed.  And crashed and crashed.  When it did return, the output was obviously inferior, using different sources!  So I stopped.  The Bing AI interface was frankly a mess anyway.

Then it occurred to me to try Bard AI, the Google product.  This produced… inferior output.  Not really any better than Google Translate.

Then I tried ChatGPT 3.5, the OpenAI product.  And suddenly I was getting good output again, if subtly different.

Google has dominated the web ever since the late 90s.  But it is basically a search engine company.  It rose to power because it was a markedly better search engine than AltaVista, which it destroyed.  But the founders of Google have long since departed, as has its “don’t be evil” ethos.  For many years now the company has concentrated on squeezing dollars out of the web.

But “AI” is basically search-engine technology.  So the rise of OpenAI is really the arrival of a new generation of search engine; and Google is struggling.

What the OpenAI people have realised is that most people do not, actually, want to “search the web”.  They want information.  So they have reimagined the search engine, added a  layer of algorithms on top, with a chat-bot on top of that.  Their search engine produces information, not lists of results.  These engines can be targeted for developers, or translators, or other specialised markets.

It looks very much as if OpenAI have created the next generation search engine.

If so, it must have become obvious to search-engine people about a year ago.  Google executives must have been quaking in their well-funded boots.  This is the end for Google, as Google was the end for AltaVista… unless.  Unless Google can catch up.

It has been telling how little we really know about how “AI” works.  The hype has been tremendous.  The hard facts have been few.  And no wonder, if it’s now a cut-throat commercial race.

Google may have some trouble here.  It isn’t really a tech company any more.  It’s an advertising company.  Products like Google Docs were invented elsewhere and bought in.  Microsoft went down this route, as IBM did before them.  There is still interesting tech going on, but they aren’t the cutting edge.

Microsoft will be the big beneficiary of this new era, because of its far-sighted investment in the OpenAI company.  Bing AI, I think, must basically be a front-end on OpenAI.

If all this is true, then Google may not be able to fight back.  The link to Microsoft means that they cannot just buy OpenAI, which would have been a possible way forward.  So… maybe Google will enter the long decline experienced by other tech companies before.  Once people do not use their search engine, it’s basically over.

For the conspiracy minded, this may also explain some otherwise perplexing events of the last year.  In particular it may explain the boardroom coup at OpenAI, when the directors sacked the company founder, Sam Altman.  Why the heck would you do that?  It didn’t stick – Microsoft intervened. The directors seem to be just corporate drones, of no special talent.  Microsoft wasn’t going to let them wreck the company that was about to take over the world.  But why would you do that at all?  Why get rid of the guy who will make you rich?

If this was a Hollywood movie, who would be the prime beneficiary of those mysterious shenanigens at OpenAI?  If OpenAI had collapsed, if Altman could no longer direct the company, who would benefit?  It’s an interesting thought.  Did someone bribe the renta-board of OpenAI to crash the company?  Some existing vested interest?  Not necessarily Google, of course, but possibly someone with shares in it?

Likewise it is interesting to see all the lawsuits, and claims of copyright on the databases used, the large language models (LLMs).  Not that the claims are bogus.  If I understand correctly, there is little doubt that many of the modern AI databases are indeed based upon masses of copyright material.  We know this thanks to one company making an incautious publication which listed what they were loading into their database!

But say that the copyright claims probably valid.  Whether that is true or not – and when it will be decided – will be a decision for the US courts.  These are notoriously political, so money and power will no doubt decide.  Again, who would benefit from knobbling the new technology?

In truth I have no idea about all of this.  There must be people less connected than myself, but it might be hard to name them!  But perhaps all this really signals that the revolution is here.

Yet this revolution may not benefit us, the ordinary internet users.

For one thing, OpenAI is the first web technology that you have to pay for.  It’s on subscription.  This is a new, and unwelcome change to the free internet.

Likewise searching the web at least gives you a choice of viewpoints.  If you get your news from OpenAI, you get one viewpoint only.  It’s great news for the would-be censors, who seem to grow more numerous every day.

It will be interesting to see what happens.

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Methodius ad Theodorum (BHG 1352y) in modern Greek – part 1

Posted on by Roger Pearse

I’ve now obtained access to the modern Greek translation by Ch. Stergioulis of the “Life of St Nicholas” composed by Methodius I, patriarch of Constantinople, around 843 AD, and dedicated to a certain Theodore.  I’ve OCR’d the text using Abbyy Finereader 15, and corrected it – I had to install the Greek language patch into Windows.  I have created a Word document containing the text.  Doing so caused Word to do some funny things, but I got there in the end.

Google Translate is not quite – not quite – good enough; but it gives us quite a lot.  The actual storyline starts in chapter 3, which Stergioulis renders as follows:

3. Καταγόταν ο Νικόλαος από τα Πάταρα, πόλη της επαρχίας των Λυκίων, η οποία εκείνη την εποχή (του αγίου Νικολάου) είχε αρκετούς κατοίκους. Τώρα όμως μοιάζει περισσότερο με κώμη παρά με πόλη14. Κι αυτό παθαίνουν πολυτρόπως οι πόλεις-παρακμάζουν και οι κάτοικοί τους μεταναστεύουν-εξαιτίας των αμέτρητων κριμάτων τους έναντι του θεού. Έτσι λοιπόν κατανοούμε και αυτό που συνηθίζουμε να γράφουμε, ότι δηλαδή οι πόλεις τιμωρούνται για τις αμαρτίες των κατοίκων τους15. Βρίσκεται δηλαδή, εκεί κοντά τόπος πεδινός, σχισμένος στα δύο, σαν ξεσχισμένο ιμάτιο. Κι από το ρήγμα που έχει δημιουργηθεί, φαίνεται να αναδύεται, την ημέρα, καυτός ατμός, ενώ τη νύχτα ξεπηδά σαν από χάλκινο καμίνι φλογώδης καπνός16. Και καίει το χέρι όποιου τολμά να το ακουμπήσει, χωρίς όμως να του το κατατρώγει αλλά και την σάρκα, όπως θα γινόταν στην περίπτωση που κάποιος απλώνει το χέρι του στη φωτιά• είναι όμως απεικόνιση και προοίμιο, με μικρή ομοιότητα, του αιωνίου πυρός. Και ευρισκόμενοι σε απορία με το φαινόμενο οι μεγαλύτεροι σε ηλικία μετέφεραν από γενιά σε γενιά, ο κάθε πατέρας στο παιδί του, (όπως μας διασώζεται ο άγραφος πλην αληθινός τούτος λόγος), ότι εξαιτίας της ακολασίας και της σαρκολαγνείας των κατοίκων της η θεία δίκη κατεδίκασε τούτη τη γη στο φρικτό αυτό θέαμα, για να αποτρέψει την επι-στροφή τους στο μέρος αυτό.

Google Translate:

3. Nicholas came from Patara, a city in the province of Lycia, which at that time (of Saint Nicholas) had several inhabitants. But now it looks more like a county than a city[14]. And this is what cities suffer in many ways – they decline and their inhabitants emigrate – because of their countless crimes against God. This is how we also understand what we usually write, namely that cities are punished for the sins of their inhabitants[15]. In other words, there is a lowland area nearby, torn in half, like a torn garment. And from the rift that has been created, hot steam seems to rise during the day, while at night fiery smoke rises as if from a copper furnace[16]. And it burns the hand of whoever dares to touch it, but without consuming it but also the flesh, as it would be in the case of someone stretching out his hand into the fire; but it is a representation and prelude, with little resemblance, of the eternal fire . And being perplexed by the phenomenon, the elders conveyed from generation to generation, each father to his child, (as this unwritten but true word is preserved to us), that because of the debauchery and carnal lust of its inhabitants the divine judgment condemned this land in this horrible sight, to prevent their return to this place.

Hmm.  I’ve underlined bits that look strange in the English.  Surely the sense is that Patara had “lots” of inhabitants?  Hardly “several”?  But it’s not bad, considering that I know not a word of modern Greek myself.

I did wonder if there were some online Greek dictionaries in which I could look up individual words, and verify the meaning.  Even better if there was something that could cope with inflections, and tell me what case etc it was.  But I must be using the wrong search terms, because all I got was junk sites.

Even so, this is interesting.  It explains why John the Deacon, in his Latin version – clearly a paraphrase – devotes the second half of the same chapter (= 2) to a digression about a field where volcanic fissures had opened, and you could burn your hand but it was not consumed.  It’s because he’s following Methodius, and making rather a hash of it.

The footnotes are also interesting:

14. Η συγκεκριμένη φράση υπαινίσσεται ίσως τη φυσική παρουσία του συγγραφέα στην περιοχή. Το ίδιο προκύπτει κι από την περιγραφή του ηφαιστειώδους εδάφους της περιοχής της Λυκίας που ακολουθεί.

14. This particular phrase perhaps alludes to the author’s physical presence in the area. The same follows from the description of the volcanic terrain of the Lycia region that follows.

15. Γρηγόριος Νύσσης, Εις τόν Εκκλησιαστήν, Όμιλία Α’, σ. 282,11-14: «τάχα δ’ άν ήμιν γνωριμώτερον τό ζητούμενον νόημα γένοιτο, εί την γραφικήν συνήθειαν έπί τών πρός τό κρεϊττον νοουμένων συνεξετάσαιμεν.»

15. Gregory of Nyssa, To the Ecclesiastes, Sermon I, p. 282,11-14: “so if we knew the meaning sought in general, we should consider the scriptural custom of those who understand the creed.”

16. Το έδαφος της Λυκίας είναι ηφαιστειώδες, εξαιτίας της έκρηξης ηφαιστείου κοντά στη Φασήλιδα.

16. The terrain of Lycia is volcanic, due to the eruption of a volcano near Phasilida.

Notes 14 and 16 are clear enough. Note 15 tho, is not.

It would be interesting to put the whole thing into English.  As far as I know there is no English translation of the Methodius ad Theodorum, despite its key importance for the transmission of the legend of St Nicholas.  But I don’t think Google Translate alone will do.  Dictionaries of modern Greek are needed!

UPDATE:  It occurred to me to try Bing Ai, with the Copilot in Microsoft Edge.  The result was impressive:

Nikolaos came from Pataras, a city in the province of Lycia, which at that time (of Saint Nicholas) had many inhabitants. Now, however, it looks more like a village than a city. And this is what happens to cities – they decline and their inhabitants emigrate – because of their countless sins against God. Therefore, we understand what we usually write, that is, that cities are punished for the sins of their inhabitants. There is a nearby plain, split at the 8th degree, like a torn garment. And from the rift that has been created, hot steam appears during the day, while at night fiery smoke emerges like from a copper furnace. And it burns the hand of anyone who dares to touch it, but without corroding it or the flesh, as would happen if someone were to put their hand in the fire. It is, however, a representation and prelude, with little similarity, of the eternal fire. And the elders, perplexed by the phenomenon, passed down from generation to generation, each father to his child (as this unwritten but true story is preserved), that because of the debauchery and carnality of its inhabitants, divine justice condemned this land to this terrible spectacle, to prevent their return to this place.

Better!

Update (14th Jan): I’ve fixed the “8” and removed a spurious dash.  Interestingly Google Translate handled the “8uo” as “duo” correctly.  Thank you Ikokki for pointing that out.  Bing AI isn’t speaking to me tho, so I cannot rerun it.  I’ve tried with the free account at ChatGPT, and asked: “Can you translate something for me from modern Greek to English?”  It replied “Certainly! I’ll do my best to help you with the translation. Please provide the text you’d like me to translate from modern Greek to English.”  I pasted in the text above and got this:

Nicolas originated from Patara, a city in the province of Lycia, which at that time (during the era of Saint Nicholas) had numerous inhabitants. However, now it resembles more of a village than a city. Cities undergo this fate in various ways—they decline, and their residents migrate—due to their countless sins against God. Therefore, we understand what we commonly write, namely that cities are punished for the sins of their residents.

Nearby, there is a low-lying area, split in two, like a torn garment. And from the rift that has formed, hot steam seems to rise during the day, while at night, it emerges like fiery smoke from a bronze furnace. It burns the hand of anyone who dares to touch it, without, however, consuming it or the flesh, as would happen if someone were to place their hand in fire. It is, however, an image and prelude, with little resemblance, of the eternal fire.

Perplexed by this phenomenon, the older ones conveyed from generation to generation, each father to his child (as this unwritten but true account is passed down to us), that because of the licentiousness and carnal desires of its inhabitants, divine justice condemned this land to this terrible spectacle to prevent their return to this place.

Paragraphing by ChatGPT.

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A collection of modern Greek translations of St Nicholas legends

Posted on by Roger Pearse

An interesting volume of St Nicholas literature has come to my attention, published in 2017. I learned of it from the wonderful Dumbarton Oaks list of Translations of Byzantine Saints Lives.  It contains modern Greek translations of a number of the early Greek “Lives” of St Nicholas.

You may wonder why most of us care.  Well, Google Translate handles modern Greek rather well.  So this means that even those of us with no knowledge of medieval Greek can read the texts by means of this edition.

But first some details.

The volume is Ch. Stergioulis, Ἅγιος Nικόλαος. Ἐγκωμιαστικοὶ Λόγοι ἐπιφανῶν βυζαντινῶν λογίων, Athens: Zitros, (2017), Series: ΒΥΖΑΝΤΙΝΟΙ ΣΥΓΓΡΑΦΕΙΣ / Byzantine Writers 19.  ISBN 9789604633234.  In English that appears to mean something like “Encomia by eminent Byzantine writers”.  The website of the publisher is here, and if you use Chrome, you can read the site easily using Google Translate.

The book is actually very cheap – only about 17 euros – and I would have bought a copy.  But doing so has proven beyond my abilities, since all the websites offering copies want to be paid by bank transfer rather than credit card.  Many of them won’t ship to me anyway.  Fortunately I was able to find a PDF with sample pages online here, including the table of contents!

Πρόλογος σεβασμιωτάτου μητροπολίτου Λα- Σελ.ρίσης κ. Ιγνατίου……………………………………………. 9
Εισαγωγή Β. Κατσαρός……………………………… 13
Πράξις του εν αγίοις πατρός ημών Νικολάου…. 65
Τευδο-Πρόκλου Εγκώμιον εις τον όσιον Νικόλαον…………………………………………………………….101
Ανδρέου επισκόπου Κρήτης Εγκώμιον εις τον όσιον πατέρα η μών Νικόλαον………………………….. 123
(Μιχαήλ) Βίος και πολιτεία και μερική θαυμάτων εξήγησις του εν αγίοις πατρός ημών Νικολάου 169
Μεθοδίου πρεσβυτέρου και ηγουμένου εις τον βίον καιταλείποντα του οσίου πατρός ημών Νικολάου ……………………………………………………………. 251
Μεθοδίου αρχιεπισκόπου Κωνσταντινουπόλεως εγκώμιον εις τον άγιον Νικόλαον………………… 307
Συμεών του Μεταφράστη Βίος και Πολιτεία…. 419
Νεοφύτου Εγκώμιον εις τον μέγαν Νικόλαον…. 535

From this I  get:

Foreword by a church dignitary
Introduction by B. Katsaros.
Nicholas of Myra, “Praxis de stratelatis” (BHG 1350) p. 65–100.
Nicholas of Myra, encomium by Pseudo-Proclus (BHG 1364c) p. 101–22.
Nicholas of Myra, encomium by Andreas of Crete (BHG 1362)  – p.123-68
Nicholas of Myra, vita by Michael (BHG 1348) pp. 174-243.
Nicholas of Myra, vita by Methodios (BHG 1352y) – p.256–98.
Nicholas of Myra, encomium by Archbishop Methodius of Constantinople (BHG 1352z) pp. 312–405.
Nicholas of Myra, vita by Symeon Metaphrastes (BHG 1349), 424–520.
Nicholas of Myra, encomium by Neophytos the Recluse(BHG 1364), 542–651.

This list does not in any way convey to the reader the value of the contents.  For this, in fact, an academic publication.

First, it contains both the medieval Greek and the modern Greek on facing pages.  Secondly each text is preceded by an introduction.  And each introduction and text has detailed footnotes to the literature, although these are sadly banished to the end.

There is no English translation for many of these texts, other than those which I have placed online over the years, and which I must collect into a single place.  According to the DOAKS list, there are German translations for some of them, by L. Heiser, in Nikolaos von Myra. Heiliger der ungeteilten Christenheit,Trier (1978), which is probably more accessible.

But the great find is a translation of BHG 1352y, the “Methodius ad Theodorum”, which was the source for the legend of St Nicholas throwing gold through windows so that poor girls could have a dowry, and thus of our modern tradition of “Santa” the bringer of gifts.  This was used by John the Deacon for his “Life” in Latin, ca. 880, and is how the story reaches us.

Material in Greek tends to be unknown to western academics, because of the language barrier.  But this need no longer be so, and volumes like this make clear that we are all missing out.

 

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So… farewell, Abbyy Finereader, but why did you just commit suicide?

Posted on by Roger Pearse

It must be 20 years ago or more that I first stumbled upon the OCR software, Abbyy Finereader.  I was enthralled, and I bought it, with the option for Cyrillic recognition.  At the time the word was that it had originally been developed for the KGB!  It was much better than anything else.

Since that day I have bought every upgrade.  These appeared every couple of years, and always gave you a  bit better OCR.  The user interface was not really improved tho – they tended to mess with it, when it worked really very well.  And currently I am using Abbyy Finereader 15 Pro.  This is a wonderful OCR engine.  In the last couple of versions, the software developers have gone a bit insane, and started forcing you to produce PDF as your output.  But in fact they don’t do PDFs that well!  Never mind – it is still possible to just do straight OCR.  The addition of the Fraktur module is good also.

But … disaster!  I learn today that the idiots and nincompoops at Abbyy have decided to make it available only on a “subscription” model.  You can’t buy it any more.  Instead they will lease it to you for a year, for the same price as a purchase used to be.  At the end of the year, you have to pay again.  And again.

I have never purchased a subscription for any software, and I never will.  This is predatory pricing, and it should be illegal.

We all know that  Microsoft have their “Office 365” subscription.  A few years back I was horrified to find that a poor girl living on benefits was paying for a subscription.  She had to count every penny; yet Microsoft was bleeding her each month.  I quickly put a stop to that, I should say.

Last month I discovered that my late mother had also been taken in by this scam, and was paying a monthly sum to Microsoft just to do basic word-processing.

This is classic monopoly abuse.  Create a monopoly, then force people to accept predatory prices that benefit only the monopolist.  Instead of bringing in better software each year, so that people want to buy something better, how much easier it is to just force them to pay again for the same thing?

Microsoft can get away with it, because word-processing is essential, and they have donated heavily to the US political establishment.

But I rather doubt that Abbyy has a monopoly.  All they have done is to ensure that I don’t buy any more upgrades.

All the same, it’s a shame.  Abbyy Finereader really was good.  I always recommended it.

Those who don’t feel like being robbed like this may wish to know that Google Docs does OCR for free, and for an even wider range of languages than Abbyy.

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From my diary

Posted on by Roger Pearse

Happy New Year, everybody.  We can leave behind all the chores of last year, and plan to do some good things.

Over the Christmas period, I took a long hard look at the St Nicholas project, and decided that it was time to guillotine it and actually release something.  I was just getting deeper and deeper into text critical issues, for which I have no special qualification.  So … it is out there.

Yesterday I was looking at loose ends.  One of these was a pair of publications from the St Nicholas Centre in Bari have been sitting next to my computer for a couple of years now.  This is because one of them contained an Italian translation of the text by John the Deacon.  But the majority of the content was about the “translation of the relics” – i.e. the movement of the bones – of St Nicholas from Myra in Turkey to Bari in Southern Italy.  This took place in 1087.

In fact there are two accounts, written very close to the time, which have got rather mingled together in the medieval copies.  The scribes were mainly concerned with producing something edifying for liturgical use, and were not very bothered about who wrote what.

But what makes this funny is that the two accounts were written by different factions in Bari.  Bari had been the capital of the Byzantine province, until it was seized by the Norman Robert Guiscard a few years earlier.  This bandit had levied a heavy tax, and then moved on to attack somewhere else.  The tax fell mainly on the middle classes, as such things do, and these were looking for a way to restore the economy.  So they decided to steal the bones of St Nicholas.  Once they got them back, actual fighting broke out over who got them.  One side was the Byzantine supporters; the other was those who were sucking up to Guiscard.

There are still two recensions of the text in the manuscripts; the “Vatican” and the “Beneventan”.  But each is a  mixture of the two accounts.  The names come from the manuscript which leads each family of manuscripts of each type.

I’ve made quite a dent in translating the St Nicholas literature in general, and I thought perhaps I should take the Italian translation of one of the accounts – that by “Nicephorus” – and run it through Google Translate.  So I got my old book scanner out – a Plustek Opticbook 3600 – and set to work.  After about 40 pages it stopped, and told me that the scanner needed to warm up (!).  A page later it did it again.  In fact what was happening was that it was overheating.  I turned it all off and left it for an hour, and I was able to do the rest.

Then I ran Abbyy Finereader 15 on it, and got a very decent Word document.  This in turn started to translate very easily.  But then I saw in a footnote that an English translation existed, made by a certain Charles W. Jones. A quick google, and I discovered that this was already online at the St Nicholas website, here.

So… no need to do it myself! I filed away the bits and pieces.  One less thing to do.  It’s an odd feeling to see the “St Nicholas” shortcut vanish from my desktop after five years!

I wondered about replacing the scanner.  It’s a real nuisance to only handle 40-50 pages at a go.  But to buy a new one of the same type looks like real money. They now call it a Plustek Opticbook 3800L, as far as I can see.  I don’t scan much any more.  So maybe I shall live with it!

I’ll have to check over any other loose ends, and then look at what’s next!

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John the Deacon, “Life of St Nicholas” – now online in English

Posted on by Roger Pearse

I have finally completed my translation of the “Life of St Nicholas of Myra” by John the Deacon (BHL 6104, 6105, 6106 etc).  Written around 880 AD, it is the foundation text for the entire western tradition of legends about St Nicholas.  There are no critical editions of the Latin, and all of the early modern editions are low quality, or worse, or worse.

I have collated a bunch of the earliest manuscripts accessible to me, and established a reasonably reliable text.  I have included the collation in the footnotes.  I have also collated and translated the variant version of the legend of the Three Generals (a.k.a. “Stratilates”) found in one of the early editions and almost nowhere else.

I have also looked at the Bibliographia Hagiographia Latina (BHL) entries for St Nicholas, and pointed out various errors.

Here are the files:

I also include two working files which might be useful to those poking at the Latin text.  Most people should ignore these.  They are very rough.  If you need them, here they are.

I have uploaded the same files to Archive.org here.

As usual, I make all this material public domain.  Use it for whatever purpose you like, personal, educational or commercial.

I first attempted a translation in 2018, but I started to work seriously on it only in 2019. It’s been four hard years of work.  The project kept growing in size, and all of it was fascinating.  In the end I have decided to stop where I am, and do no more.  So here it is!

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