Another text about the taurobolium

There seem to be a lot of little poems, all very late, often of great interest for sidelights on ancient paganism.  Here’s an extract from another.

The anonymous Carmen adversus paganos (394 AD), vv.57-62.

Quis tibi taurobolus vestem mutare suasit,
Inflatus dives, subito mendicus ut esses?
Obsitus et pannis, modica stipe factus epacta
Sub terram missus, pollutus sangine tauri,
Sordidus, infestus, vestes servare cruentas,
Vivere num speras viginti mundus in annos?

Translation:

Who got you to put on the Taurbolium garment,
A puffed-up rich man, so that you might become suddenly a beggar?
And covered with rags, a short epact (?) having been made with a small offering,
Placed under the earth, polluted with the blood of a bull,
Dirty, stained, preserving the stained garments,
Do you really hope to live pure for 20 years?

I don’t understand modica epacta, tho.

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Waiting for Menander in the Vatican: 400 verses of Greek comedy discovered in a Syriac palimpsest manuscript

Here is a translation of Prof. Harlfinger’s article in German, since very many people cannot read that language:

The Greek comedy writer Menander (342 – 292 BC) is rightly seen as a classic of the world literature. Recently 400 verses of the poet were discovered in the library of the Vatican in a Syriac palimpsest manuscript. The MS is Vat. sir. 623.

Six weeks ago in the reading room of the Biblioteca Apostolica Vaticana, the undersigned – who was busying himself there in the context of a widespread European project for the investigation of palimpsest Greek – ordered up a Syriac codex for inspection. In the 1965 printed catalogue it is stated that the Syriac had been written in 886, and that it was made by reuse of numerous parchment leaves with lower texts in Palestinian Aramaic, Greek, Arabic, and Armenian. Instead of the accustomed wait of about a half hour, the entire day passed, without the requested manuscript appearing. The following morning it was announced politely that the desired palimpsest volume would not be accessible, because another colleague was concerned with the analysis of the lower Greek text.

A good two weeks later, the Vatican let us know the secret. In a carefully phrased article by Giovanni Ricciardi in the “Osservatore Romano” of the 6th of December, the public learns that four hundred Greek verses of the comedy poet Menander (about 342–292 BC) have come to light in a Syrian Palimpsest code of the end of the 9th century; they belonged to a codex of Menander of the 4th century AD, and that there were further parchment leaves originally written in other languages used, after washing off of the original writing to replace it with Christian sermons in the Syriac language.

Half of the verses come from Menanders play “Dyskolos” (the misanthropist), which was published for the first time in 1958 by Victor Martin from the famous collection of the Bibliophile Martin Bodmer in Geneva, and was probably one of the most important papyrus finds of the 20th century. The other half – that is the exciting surprise – is from an unknown comedy, that is also by Menander, with a girl, a baby – perhaps the fruit of an act of violence – and an old woman as figures. The indicated characters can be recognized for example in the only fragmentary pieces of Menander, “the Heroes”, “the farmer”, “the Perinthian”.

This wonderful discovery is the find of Francesco D’Aiuto, a young professor of Byzantine Studies at the second University of Rome, “Tor Vergata” who was active until recently as a specialist in Greek manuscripts at the Vatican library. Now it is not just the profession who is waiting in hope that he will publish his findings in detail as soon as possible. It needs no gift as a prophet to predict that immediately afterwards a lively debate will take place among philologists, historians of literature and theatre specialists around the textual criticism and the interpretation of the new verses. For Menander is a classic of the world literature. He was “the favorite of a millennium” from the theatre into the school. The Roman stage – a Plautus, a Terence – adapted him, and he was significant for the Christians also. The generally valid and true-to-life subject matter of his pieces, the fine psychological character drawing, that he contributed to the art of linguistic expression, his dramaturgical skill – everything in addition, meant that he could be named in the same breath with Homer. Obviously he did not pass through the historical writing bottleneck into the Middle Ages. So studies in the philology of Menander have concentrated on papyrus finds since the end of the 19th century, above all from the preserving sand of Egypt – and we must not forget a hundred verses in elegant 4th century Majuscule on two parchment leaves (today in St. Petersburg), which the well known Bible researcher Constantine von Tischendorff found in 1844 in the monastery of St. Catherine in Sinai; this location, and the fact that our find was partially also overwritten with Syriac, must be considered in regard of the new Menander in the Vatican.

Syriac over Greek, Christian texts over Attic comedies – this does not represent a clash of cultures, nor monastic intolerance, but rather is primarily a sign of poverty. The parchment material obtained from animal skin (especially goat, sheep) was costly; for a larger volume a small animal herd had to be sacrificed. Thus the palimpsests that by a more or less thorough deletion of the original writing (scriptio inferior) with a sponge or scraper, so that the leaves could be used again (scriptio superior).

Since the sensational palimpsest discoveries at the beginning of the 19th century, such as Cicero’s “De re publica” in the Vatican by Angelo Mai, people have striven to make the lower writing visible through technical means. The chemical tinctures that caused persistent damage were followed by damage-free special photography and ultraviolet lamps in the 20th century. In the very last years, the first good results were obtained with multi-spectral digitalization, and in Europe, a network of cooperation emerged for digital palimpsest research. The signs therefore look good for the reading of the Menander in the Vatican, on whose discovery we congratulate Francesco D’Aiuto and we wait in anticipation for its publication.

F. D’Aiuto has since announced further details on the manuscript discovery: Graeca in codici orientali della Biblioteca Vaticana (con i resti di un manoscritto tardoantico delle commedie di Menandro), in: Tra Oriente e Occidente. Scritture e libri greci fra le regioni orientali di Bisanzio e l’Italia a cura di Lidia Perria, Rom 2003 (= Testi e studi bizantino-neoellenici XIV), S. 227-296 (hier 266-283 mit Tafeln 13-14).

Notes:

1) This article first appeared in: Neue Zürcher Zeitung, Internationale Ausgabe, Nr. 301, am Montag, dem 29. Dezember 2003, Feuilleton S. 16. For this publication, the original heading by the author was restored and the concluding sentence added. The author is professor for classic philology at the University of Hamburg. He leads an EU project on palimpsest research (cf. http://www.rrz.uni-hamburg.de/RV).

UPDATE (21/6/2016): I learn from this link that other parts of the Dyscolus were found in P.Bodmer 4 in  1958; and that portions of the Misoumenos were found in 1981 in P.Oxy. XLVIII 3368.

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A palimpsest of Menander in the Vatican

Menander did not reach us.  The New Comedy dramatists works were not part of the Byzantine school curriculum, and, at some time in the Dark Ages, the last manuscript was reused for other purposes.

A post in the CLASSICS-L list tells me that a manuscript was found in the Vatican in 2003, manufactured from reused parchment from a late-antique codex containing works by Menander.  Apparently hundreds of verses of this author can be recovered from the pages. 

A reference is given, with a mention of Wikipedia, which has a link to an article in German about this by D. Harlfinger (which says the Vatican ms. is a *Syriac* manuscript!):

F. D’Aiuto: Graeca in codici orientali della Biblioteca Vaticana (con i resti di un manoscritto tardoantico delle commedie di Menandro), in: Tra Oriente e Occidente. Scritture e libri greci fra le regioni orientali di Bisanzio e l’Italia, a cura di Lidia Perria, Rom 2003 (= Testi e studi bizantino-neoellenici XIV), S. 227-296 (esp. 266-283 and plates 13-14).

But the posters says that this “did not publish entire Greek text, and that in 2006 we were “still waiting” for an edition. “

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Jesus is Horus, yes really

Most of us will recall the vivid scenes in the gospels where Jesus’ father is killed by his brother, chopped up, and Mary has to reassemble the body.  We’ve all cried over the scene where she couldn’t find his willy, so had to fabricate an artificial substitute, in order to conceive Jesus by means of her undead husband.  Haven’t we?

At least, I’m sure it’s in the gospel somewhere.  There are so many people going around telling us about the virgin birth of Horus, and how Jesus was copied from it, that they must know of such a passage.

PhilVaz has compiled an article on some of these ignorant ideas, in which he lists the primary sources for Horus and discusses them, with references.  It’s here. It may come in useful when dealing with people who know nothing about the subject except that they are certain they are right.

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Documentary papyri and inscriptions online

Did you know that images of the papyrus of the Gospel of Peter are online?  Well, they are, here.  Monochrome, of course (O ye uncircumcised!), but far better than nothing.  A photographic archive of other documentary papyri in the Cairo museum are here (courtesy of the Andrew Mellon foundation which is funding all sorts of wonderful things).

All this is at the Oxford Centre for the Study of Ancient Documents.  The links section, under “Online Corpora of Papyri and Inscriptions” has a  bunch of links to online access to things.  The list alone is worth looking at, if, like me, you had no idea these existed.

Somewhere there is a link to a database of Latin inscriptions called Clauss Slaby. It is just a fantastic resource and includes most of the Corpus Inscriptionum Latinarum [CIL] and many  others.  Try entering ‘Mithra’ or ‘Mithrae’ in “Search text 1” and get a mass of dedicatory material. 

I also tried “Attin”, for Attis, and got more material still, at more length.  It’s not just inscriptions, but documentary material as well – letters, for instance.

The inscriptions are expanded, which makes it more useful yet.  Of course you do need to know a bit of Latin to get the most out of this!

Carefully hidden in a mass of irrelevant and annoying pages in German is a site which has a search tool for the big list of people from the Roman empire — the prosopography of the Roman empire — here.   Follow the Stichwortliste: Eingangsseite link.

Of course a lot of the links are to people who haven’t realised that websites are for putting stuff online; pompous institutes that just list their Dead-Tree Press publications, as if in some kind of dull brochure.  But a very encouraging number of the sites have content!

The CSAD site is for more than just inscription-sniffers.  It is of wide use to those of us wandering around trying to find out about Attis, or Mithras, or whoever.  These people are doing some really valuable work.  Recommended.

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Poem to a senator who has converted from Christianity to the servitude of idols

There are quite a lot of scattered late Latin poems around, often attached to the works of Cyprian or Tertullian in manuscripts or early editions.  Some are interesting. This article discusses them, and I have a bunch on my Tertullian site under “spurious”. 

One of these is a poem of 85 lines here, which talks about a certain senator who has apostasised and become a devotee of the Magna Mater, Cybele.

I’ve just discovered that an English translation exists, unpublished:

THE “CARMEN AD QUENDAM SENATOREM”: DATE, MILIEU, AND TRADITION by BEGLEY, RONALD BRUCE Ph.D., The University of North Carolina at Chapel Hill, 1984, 303 pages; AAT 8415790

I hope someone will get hold of it from the UMI database so I can take a look at it.  It contains interesting details about Cybele, I believe.

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The Taurobolium

The high priest who is to be consecrated is brought down under ground in a pit dug deep, marvellously adorned with a fillet, binding his festive temples with chaplets, his hair combed back under a golden crown, and wearing a silken toga caught up with Gabine girding.

Over this they make a wooden floor with wide spaces, woven of planks with an open mesh; they then divide or bore the area and repeatedly pierce the wood with a pointed tool that it may appear full of small holes.

Hither a huge bull, fierce and shaggy in appearance, is led, bound with flowery garlands about its flanks, and with its horns sheathed; Yea, the forehead of the victim sparkles with gold, and the flash of metal plates colours its hair.

Here, as is ordained, the beast is to be slain, and they pierce its breast with a sacred spear; the gaping wound emits a wave of hot blood, and the smoking river flows into the woven structure beneath it and surges wide.

Then by the many paths of the thousand openings in the lattice the falling shower rains down a foul dew, which the priest buried within catches, putting his shameful head under all the drops, defiled both in his clothing and in all his body.

Yea, he throws back his face, he puts his cheeks in the way of the blood, he puts under it his ears and lips, he interposes his nostrils, he washes his very eyes with the fluid, nor does he even spare his throat but moistens his tongue, until he actually drinks the dark gore.

Afterwards, the flamens draw the corpse, stiffening now that the blood has gone forth, off the lattice, and the pontiff, horrible in appearance, comes forth, and shows his wet head, his beard heavy with blood, his dripping fillets and sodden garments.

This man, defiled with such contagions and foul with the gore of the recent sacrifice, all hail and worship1 at a distance, because profane blood 2 and a dead ox have washed him while concealed in a filthy cave.

Notes

1 All hail and worship. The consecrated priest, emerging from the blood bath with the gift of divine life (drawn from the sacred bull) himself becomes divine and is therefore worshipped. Those who received the ‘taurobolium could be described as ‘born again for eternity’ (renatus in aeternum, C.I.L., VI, 510; many other inscriptions refer to the taurobolium and prove the rite to have been in use early in the second century A.D).

2 Profane blood. It must be remembered that Prudentius was a Christian and that to him the blood was profane (vilis) and the whole rite not only repulsive but blasphemous.

(Prudentius, Peristephanon, Carmen X, 1011-50: Translation and notes by C. K. Barrett, The New Testament Background (London, SPCK 1956), pp. 96-7)

I don’t know whether an out-of-copyright English translation exists of the Peristephanon, but will look.

I’ve found a reference to “The Peristephanon of Prudentius: a translation and word study” by Sister Mary Ellen Field. Thesis (M.A.)–Boston College 1937.  This seems to be unpublished, unavailable through UMI… I’ll try writing to the college and asking for a copy!

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Did sacred prostitution exist in the classical world, or ancient near-east?

I’ve no real idea, I have to say.  I’d always vaguely assumed so, and apparently scholars have always thought so.  But today I saw a BMCR review here by someone who thinks not, reviewing a book by an ally.  I’m a little wary of the ideology on display; the review makes it look a  bit agenda-driven.

But I wonder what the facts are. My instinctive reaction is to ask to see the evidence from primary sources.  The review tells me that Strabo says something or other about it at Corinth, in book 12.   Unfortunately the Lacus Curtius translation hasn’t got that far yet.  What we need is a data set online.  Then we can assess the matter for ourselves.

Thanks to Roman History Books blog for this one.

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Back to Agapius

I know that various people are interested in the translation of Agapius, so they may be pleased to learn that I am still working on this.  In fact I did some more this afternoon.  What a pleasant change it was, after fighting with Firmicus Maternus. 

There must be something wrong with the text of the latter, I think.  Comparing my own effort to that of Clarence Forbes, the ACW translator, I noticed a distinct tendency to paraphrase at points.  He had to fight with the text to get some sense out of it at various points.

But I’ve ordered the French edition of Turcan, and with luck that will address some of the textual issues.  In the mean time, it is nice to work on a translation that doesn’t involve squeezing your mind or feel like chopping wood; where you can just translate like breathing.

Agapius has an interesting comment on the book of Ruth:

In year 5 of the same [=Samson], the story of Ruth the Moabite took place, i.e. originating from the tribe of Moab. Boaz married her and fathered by her Obed, grandfather of the prophet David. The story of Ruth contains 246 verses; her book is so beautiful, that it was translated from Greek into Arabic.

Agapius is one of the earliest Christian Arabic writers, so it seems that Ruth was translated earlier still.  Note that the translation was from the Septuagint.

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