A.L.Williams, “Adversus Judaeos” (1935)

I was browsing through Quasten vol. 3 and noticed several short anti-Jewish pieces.  I am rather tempted to commission translations of these while I’m dealing with Chrysostom’s anti-Jewish work as well.  Quasten says that Williams’ book is a guide to all these works.  It is rather curious tho — it isn’t online, and no copies are available for sale!  It shows how much I miss having PDF’s of things!

But I can manage without, anyhow.  I also notice several short works by Chrysostom which it would be useful to have online, such as two Christmas sermons, and his In Kalendas, on New Year, and one on the circus games being held on Good Friday (which emptied his church).

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Update on Chrysostom on the Jews

John Chrysostom delivered eight sermons against the Jews.  All are of about the same length, except for sermon two, which is about a third of the length of the others.  The 18th century editor Montfaucon signalled a lacuna (reprinted by Migne), i.e. that part of the sermon was lost. German scholar Wendy Pradels conducted a search of collections of manuscripts, and finally found a complete copy on the island of Lesbos.  The new material was printed, with a German translation, ten years ago.  But no English translation exists.

I have today received a first draft of a translation of this material, which I commissioned a while back.  It looks very good.  Once it is finished, I will place it in the public domain.  I will also try to make sure it is added to the end of whatever copies of the English are online.  Let’s hope website owners — some of rather different politics to myself — are willing to cooperate in reuniting the pieces of this work of Chrysostom.

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Forgotten translations of the Fathers

An email tells me of this volume, which on the face of it is a translation by S.C.Malan of Russian meditations on some material by Ephrem Syrus.  But it’s actually much more interesting than it appears; because at the back is a translation of Chrysostom’s Sermon on Passion Week, Severian’s sermon on the same, and a couple of pieces by Ephrem Syrus. 

The whole book is dedicated to Charles Marriot, the self-effacing editor and translator of much of the Oxford Movement Library of the Fathers.  The translations of Chrysostom made at that time have never been superceded.

The only annoying thing is the old-fashioned typography.  Using the long-s in 1859?!

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Militant atheist and free speech

The Liverpool Daily Post reports a curious incident:

A MILITANT atheist was found guilty of leaving grossly offensive religious images in a prayer room at Liverpool’s John Lennon airport.

Jurors took just 15 minutes to convict Harry Taylor, 59, of leaving obscene material depicting figures from Christianity and Islam, often in sexual poses, in the multi-faith room with the intention of causing harassment and alarm.

Taylor, who labelled himself a “militant atheist” admitted placing the items in the prayer room on three separate occasions, but insisted he was simply practising his own religion of “reason and rationality”.

And:

But he insisted people would only be offended if their faith was “weak” and that the images were meant as satire.

They had heard from airport chaplain Nicky Lees who told of her alarm after finding the images.

She said: “I was insulted, deeply offended and I was alarmed.”

As the unanimous verdicts were delivered, smartly-dressed Taylor simply raised an eye-brow, but showed no other emotion.

Taylor, of Griffin Street, Salford, Greater Manchester, declined to comment after his conviction on all three counts of religiously aggravated intentional harassment, alarm or distress from November 2, 26, and December 12, 2008. Earlier in the day he had posed for a photographer outside court.

Neville Biddle, prosecuting …  revealed Taylor already has two convictions from May 18, 2006 for using abusive, insulting words or behaviour. He told how on that occasion Taylor had left similar offensive material in St Anne’s Church in the centre of Manchester. A postcard he left featured a picture of a monk with his middle finger raised and the words ‘Father f*****’. When he was arrested sexual cartoons were found in his possession.

Sentence is to be given on April 23.

The comments on the article tend to fall into familiar lines.  All the atheists claim that the chap is a martyr to free speech and that the trial is a joke, which shows how oppressive religion is (although they say that about any religious activity).  Almost everyone else thinks he is a jerk.  Few people seem to respect the chaplainess’ complaint of “being offended”.

We can’t quite rely on the reporting, unfortunately.  The United Kingdom now has laws which make it a criminal offence to insult Moslems, and are designed to chill any criticism of them.  As a result, reporting can be quite strange.  BBC news reports frequently report Moslem attacks on Christians in Africa as “clashes between Christians and Moslems”.  This particular report smells a bit, in that it refers to insults to Islam very briefly, yet there is no indication of the defendant being charged for insulting Moslems.  It’s clear that any attack on Islam was at best incidental.

But, on the facts as given, what do we make of this? 

Few of us have a problem with Christians being insulted (if only because it is commonplace).  Let people speak their minds, by all means.  If someone gets up on a soapbox and yells lying abuse at us, let them.  And indeed this is the state of affairs.  The same should apply to Islam (although in fact it does not in modern Britain).  All this is what we mean by free speech.

We do have a problem when Christians are insulted endlessly by those controlling the mass media, without right of reply.  That is very like bullying.  Not that the insults are objectionable; but the one-sidedness is.  Similarly if Christians may be insulted everywhere, but not permitted to reply, that is not free speech, but bullying.

But do we feel that it is OK to bomb churches (or mosques, or whatever) with material calculated to give the grossest insult to those who worship there?  Surely few of us do.  I’m not sure whether most of us could articulate why.  But I think the point is, not the content, but the place in which it is delivered.  The issue is not one of free speech, but the old-fashioned offence of behaviour calculated to provoke a breach of the peace.  A charge of harassment does not seem unreasonable.

It seems to be that the atheist was rightly prosecuted, but for the wrong reasons.  It is certainly his right to give offence.  Everyone should have this right.  But not in such a manner as is calculated to lead to public disorder. 

If he had displayed this material on his website, in my view he should have been protected by the right to free speech present in every free country.  But to shove it in the faces of worshippers in a place of prayer … that is a different matter altogether.  It’s not what you do, it’s when and where you do it.

The whole idea that an offence can be “religiously aggravated” is wrong and immoral.  This is designed to give certain religions the right to punish their enemies.  We all know that Christians are not intended here, of course; on the contrary, this was designed to give Moslems power.  It is an extension of the evil “racially aggravated” category, where a crime against me will be punished mildly if at all, but the same crime against an Asian savagely. 

This is the element that is unsavoury; the idea that certain privileged groups have the right not to feel offended.  The law should not concern itself with feelings, but with facts.  It should treat everyone equally, not privilege certain classes of victims.  This is the real offence in this story.  Punish the guy for what he did, but not for his reasons for doing it.

The same would apply online: stalking someone is objectionable; merely insulting his religion is not.

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Palimpsest ms image of Severus of Antioch

Over at Juan Garces blog, there are a couple of images of a page from a Syriac treatise by Severus of Antioch, Contra impium grammaticum, (=Against the impious John the Grammarian).  The treatise was composed in the early 6th century, and the argument forms part of the political arguments taking place in the Byzantine empire in the guise of religious disagreements.

The image is very nice, and shows a clear and readable Serto hand.  What is particularly interesting is that the parchment was itself second-hand when the ms. was written.  The previous text had been washed off, but not very well, and it is clearly visible in the areas not written over.  The text was a Greek bible in uncial.  Juan also shows a UV image which brings up the under-text very clearly.  The manuscript itself is one of those acquired in the 1840’s from the abbey of Deir el-Suryani (=monastery of the Syrians) in the Nitrian desert in Egypt.

I don’t know whether this work by Severus has ever been translated into English.  It would certainly be nice to have the whole ms. online, tho.

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Greek mss at the British Library

I have been hunting around to see which Greek manuscripts at the British Library it might be interesting to get digitised.  It is remarkably difficult to find out.

The BL catalogue is online; but it is largely useless because there is no way to restrict results to Greek mss only.  So a search for Chrysostom — every collection must have these — is pointless, because most of the results will be Latin manuscripts of translations.  This is really quite frustrating.  So far I have managed to find only a handful of mss which I might put forward.

One possible source of information would be Henri Omont, ‘Notes sur les manuscrits grecs du British Museum’, Bibliothèque de l’École des Chartes, 45 (1884), 314-50, 584 (p. 335).  This is online here.  Maybe this will list some interesting volumes, if it ever downloads!

UPDATE: Indeed it does.  After a survey of the main collections, it lists the interesting previous owners and what they owned.  I need to digest this down into a list of suggestions.

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Never mind the New Testament – digital mss at the British Library

All the NT people are getting excited about Juan Garces’ plan to digitise 250 manuscripts at the British Library.  But of course the rest of us have views too!  I have written today to Dr Garces asking for some classical manuscripts to be done as well.

Some time ago I went through the introductions of a large number of Loeb editions in order to get an overview of what mss of what existed where.  Since the list of mss in a Loeb is always limited, anything mentioned is probably important.

Here’s what I found that was held by the BL — 9 manuscripts in all:

  • Letters of Alciphron — British Library Harleianus 5566.  Paper. ff.141r-167v.
  • Apollodorus — British Library Harleian 5732.  (16th c).
  • Babrius, Fables — British Library, Additional 22087 (codex Athous).  Contains fables 1-122.  Corrections in the margins and above the lines by Demetrius Triclinus. 10th c.
  • Herodotus – British Library 1109 (Greek papyri in the British Museum III p.57 = Milne, Catalogue of the literary papyri in the British Museum no. 102) 1/2nd century
  • Homer, Iliad, — British Library Burney 86, 11th c.
  • Isaeus — British Library, Burneianus 95 (=codex Crippsianus).  This is a vellum manuscript containing Andocides, Isaeus, Deinarchus, Antiphon, Lycurgus, Gorgias, Alcidamas, Lesbonax and Herodes.  This was first discovered in the library of the monastery of Vatopedi on Mt. Athos.  It was then acquired by the Phanariot Greek Prince, Alexander Bano Hantzerli of Constantinople.  John Marten Cripps bought it from him at the start of the 19th century.  It then passed into the collection of Dr. Charles Burney, and thence with the rest of that collection by purchase into the British Museum in 1827.  It also has two corrector’s hands.  The first is the original scribe correcting his work against the exemplar, with the occasional conjecture.  The second may or may not involve the use of a different ms.  13th c.
  •  Isaeus — British Library, Burney 96. 15th c.
  • Thucydides — British Library 11727. Parchment  11th c.
This taken from my notes about the traditions here:
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Digitised mss at the British Library

From Evangelical Textual Criticism I learn that the excellent Juan Garcés is revolutionising things at the British Library.   He’s leading a project to digitise 250 Greek manuscripts and place them online so scholars can consult the things.  He has obtained funding from the Stavros Niarchos foundation.

He’s also created the Digitised Manuscripts blog to report on progress.

It seems that the British Library described the project in their “Annual Reports and Accounts 2008/2009”:

Digitisation of Greek manuscripts

We are very grateful to the Stavros Niarchos Foundation for making it possible for us to undertake a project to digitise 250 of our Greek manuscripts to make them fully accessible to researchers around the world through the internet. We will also create catalogue records for each item and create a website that will enable researchers to search using key words and interactive technology that will allow them to upload notes and collaborate with other researchers virtually. We aim to launch the website in summer 2010. We are continuing to fundraise to enable us to add the remaining Greek manuscripts and papyri to the site in the longer term.

Let us hope that they understand that we will all want downloadable PDF’s.

It might be interesting to think what mss we would like scanned.  I know that New Testament people will be lobbying; but classics and patristics mss would be nice.  I realise that I don’t actually know what Greek mss at the BL I would like to see.

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Origen problem

The translation of Origen’s Homilies on Ezechiel is going very well, and we are deep into fragments from catenas.  These tend to make sense only if you have the biblical (=septuagint) quotation before you.  The NETS text and translation is the modern standard, but of course is heavily copyrighted by Oxford University Press.  I’ve been meaning to approach them for permission to use this, little as I like the idea. 

But I have at this very instant had a horrible, horrible thought. I don’t think I can use NETS.  Indeed I cannot use anything copyright on the English side at all, or only for portions appearing only in book form.

The end objective is to make the translation freely available online.  I will never be able to do that if portions are copyright someone else!

Oh bother. I’ve literally thought of just now, so I haven’t a solution to hand.  What to do?  Any suggestions would be welcome. Maybe the answer is simply to translate the biblical passages ourselves in all cases.

Isn’t copyright a bother!!!

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A curious copyright consideration on commissioned work

The lawyers in the UK have done something odd.  They’ve decided that if someone commissions a bit of work from someone else, the copyright of the work remains with the author unless the contract explicitly says otherwise.  The details are here.

It’s hard to imagine any circumstance in which X would pay Y to create an original work and not intend to acquire ownership.  So this is just a typical lawyer’s trick, designed to increase the income of lawyers by obscuring what was plain to everyone and forcing everyone to state in writing what everyone presumed already, on pain of enriching more lawyers.  I can’t stomach such things.

I’ve tended to state this explicitly in all the work I have commissioned, being paranoid, but I’ve written to all my people explicitly again.  What the US position is I do not know.

As a rule I only take ownership so that I am free to give it away, of course.

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