Tag: Patristics

Abu’l Barakat’s Catalogue of Christian Literature in Arabic now online

Posted on by Roger Pearse

Adam McCollum has kindly translated for me Riedel’s text of the catalogue of Arabic Christian literature by Abu’l Barakat.  It’s here:

I’m placing this file and its contents in the public domain.  Please do whatever you like with it, for personal, professional, educational or commercial purposes.  It’s free to use for any purpose.  Adam also invites comments.

I intend to get an HTML version together as well, but this will take a day or so for me to do.  Then I hope to make people in various email lists aware that it exists, and particularly classicists and patristics people, who might be interested to see what has made its way into Arabic.

UPDATE 12 Feb 2024: I’ve retrieved the Word document and uploaded that also.

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2011 Patristics Conference, Oxford

Posted on by Roger Pearse

The 16th International Patristics Conference (for summer 2011) is now putting out invitations for papers.  The infinitely smarter-looking web site is here.

The conference takes place in Oxford.  The days are filled with papers, each of 15 minutes.  There is a book display by publishers, often with very good deals.  Accomodation is available (at a fairly substantial charge) in an Oxford college.  I tend to stay in my old college instead.

I’ve been to the last couple, although only for a day or two.  If you are an academic, especially one starting out, you need to go for the networking and career opportunities.  For amateurs it is quite optional.  I suspect I will book, but go for only a day or two.

UPDATE: The registration fee for the conference this time is £180.  That’s a lot.  It doesn’t include any accomodation either, which this year is at £50 or 70 a night for a room with only a sink.  I don’t recall what the fee was in 2007, but nothing like that, surely?  Oh dear…  For that fee alone you could spend a week in Egypt, including air-flights. 

It also doesn’t include any car parking — in Soviet Oxford, only the commissars get free parking.

I suppose most attendees will get all these fees paid by their employers — i.e. by the taxpayer.  But it is a bit disturbing to see prices so high.  I know that these conferences have to pay their way, and indeed are a substantial source of profit to the colleges.  It’s still sad, tho.

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The Latin introduction to the Coptic catena published by Paul de Lagarde

Posted on by Roger Pearse

The translator of the fragments of Eusebius found in the Coptic catena published by Paul de Lagarde — I’m never sure whether to write “de Lagarde” or “De Lagarde” — has asked for a translation into English of his preface, written in Latin.  I have hastily asked Andrew Eastbourne for a construe, and he has kindly said he will produce one in a few days.

The preface contains non-Latin material.  So here I am, OCRing it.  Chunks of it are in English, although containing misleading information.

According to de Lagarde, Joseph Lightfoot mentions the catena ms. in A plain introduction to the criticism of the New Testament by F. Scrivener, Cambridge, 1874, p. 335, and says:

The volume, *Parham 102, described in the printed Catalogue (no. 1, vellum, p. 27) as a MS of the Gospels of St Matthew and St Mark, is really a selection of passages taken in order from the four Gospels with a patristic catena attached to each. The leaves however are much displaced in the binding, and many are wanting. The title to the first Gospel is + [coptic], etc. ‘The interpretation of the Holy Gospel according to Matthew from numerous doctors and luminaries of the church.’ Among the fathers quoted I observed Athanasius, Basil, Chrysostom, Clement, the two Cyrils (of Jerusalem and of Alexandria). Didymus, Epiphanius, Eusebius, Evagrius, the three Gregories (Thaumaturgus, Nazianzen and Nyssen), Hippolytus, Irenaeus, Severianus of Gabala, Severus of Antioch (often styled simply the Patriarch), Symeon Stylites, Timotheus, and Titus.

In the account of this MS in the Catalogue it is stated that ‘the name of the scribe who wrote it is Sapita Leporos, a monk of the monastery, or monastic rule, of Laura under the sway of the great abbot Macarius,’ and the inference is thence drawn that it must have been written before 395, when Macarius died. This early date however is at once set aside by the fact that writers who lived in the sixth century are quoted. Prof. Wright (Journal of Sacred Literature vii. p. 218), observing the name of Severus in the facsimile, points out the error of date, and suggests as an explanation that the colophon (which he had not seen) does not speak of the great Macarius, but of ‘an abbot Macarius.’ The fact is, that though the great Macarius is certainly meant, there is nothing which implies that he was then living. The scribe describes himself as [coptic], I the unhappy one (talaipwroj) who wrote it’ (which has been wrongly read and interpreted as a proper name Sapita Leporos). He then gives his name [coptic] (Theodorus of Busiris?) and adds, [coptic], ‘the unworthy monk of the holy laura of the great abbot Macarius.’ He was merely an inmate of the monastery of St Macarius; see the expression quoted from the Vat. MS lxi in Tattam’s Lexicon p. 842. This magnificent MS would well repay careful inspection; but its value may not be very great for the Memphitic Version, as it is perhaps translated from the Greek …

And I think there is a note in the ms. which reads:

Mr Rt Curzon brought this volume from the Coptic Monastery of Souriani on the Natron Lakes, to the west of the villiage of Jerraneh, on the Nile; in the month of March. 1838. It consists of 254 leaves of vellum, which contain 2 indexes, and the Gospels of St Mathew, & St Mark, with the commentaries of St Cyrill, St Chrysostom, Eusebius, Gregory the Patriarch, Titus, &c.

The leaves are not in their proper places, the two Gospels being mixed together, they have been put together just as they came over, to prevent their being lost. The name of the scribe who wrote this MS, is Zapita Leporos, a monk of the monastery of sic Laura, under the rule of the Abbot Macarius. Macarius of Alexandria, Abbot of the Monks of Nitria, died according to the Art de verifier les Dates; either in the year 395, or 405. it would therefore apper sic that this manuscript must have been written before the end of the fourth century, in which case it is the most antient book in existance sic with a date, several of the Syriac MSS which were brought to England from the same monastery in which this was discovered, are supposed to be of equal antiquity, the earliest of those which have any date given in them, is a quarto of Eusebius, which was written in the year 411. it is now in the British Museum, it seems however that this manuscript is even more antient, as it was probably written about the year 390.

These little snippets of information, or misinformation, may make us smile but they do show scholarship emerging from ignorance, little by little.

Update 10 Feb 2024.  The translation was uploaded as part of the errata for the Gospel Problems and Solutions, so here.

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An Armenian catena on the Catholic epistles

Posted on by Roger Pearse

My learned Armenian correspondant Seda Stamboltsyan has been looking in the electronic catalogue of the Matenadaran at Yerevan for us.  She reports at least one Armenian catena in the catalogue, which includes material by Eusebius.

Doing so was not entirely straightforward, as the search tool is somewhat cranky.  You have to get the exact word correct — searching for “euseb” will not bring up “eusebius”.  Since the endings will vary, depending on case, this is a little bit of a pain.  But typing “eusebi” (genitive case) gave 53 results; “eusebios” produced 14.  Among them was this entry:

667662
     Խմբագիր մեկնութիւն է. վկայութիւններ են բերուած հետեւեալ հեղինակներից՝ Կիւեղ Աղեկսանդրացի, Պիմեն, Սեւեռիտոս, Ներսէս, Յովհան Ոսկէբերան, Բարսեղ Կեսարացի, Իսիքիոս Երուսաղէմացի, Դիոնեսիոս Աղէկսանդրացի, Որոգինես, Թէոդորիտոն, Ապողինար Լաոդիկեցի, Եւսեբիոս Կեսարացի, Դիդիմոս, Ամոն, Տիմոթէոս, Աթանաս, Եփրեմ Ասորի։

Translated:

“[Manuscript number] 667662
This is a collective commentary [i.e. catena]. Testimonies are brought from the following authors: Cyril of Alexandria, Pimen, Severitos, Nerses, John Chrysostom, Basil of Caesarea, Hesychios of Jerusalem, Dionysius of Alexandria, Origen, Theodoriton, Apolinarius of Laodicea, Eusebius of Caesarea, Didimus, Amon, Timothy, Athanasius, Ephrem the Syrian.”

Clicking through gave more info.  Folios 1-235 are commentaries on the Catholic epistles, and the authors above are for this.  Plainly this is a catena.  There was also a bit of bibliography: “cf. Vienna N 48 (Tashian, Bibliography, 234-243). Also: PO, t43, N193.”  The shelfmark is Mashtots Matenadaran ms. N 1407. Date: 1596. The place where it was written is not mentioned. Scribe: Priest Pawłos (Paul).

Seda reminds us that not all the manuscripts in the Matenadaran have been catalogued to this level of detail yet.  Four volumes were published, and the electronic catalogue is based on these.  The fifth volume has just been published, but not yet incorporated into the online catalogue.  However there are about 17,000 mss. in the Matenadaran.  Each volume is around 500 mss, so there is a considerable distance still to go.

There is a brief catalogue of all the mss, but it doesn’t go to this level of detail.

PO 43 does indeed contain a publication of an Armenian catena on the Catholic epistles:

Volume 43. La chaîne arménienne sur les Épîtres catholiques. I, La chaîne sur l’Épître de Jacques / Charles Renoux…

So there is a publication with French translation in PO 43/1 (N193), Turnhout 1985; 44/2 (N198), 1987; 44/1-2 (205-206), 1994; 47/2 (N210), 1996.   I queried the manuscript numeral, as that didn’t look like a shelfmark to me.  (It’s probably the electronic catalogue’s database primary key!)

Seda Stamboltsyan tells me that she has been doing  translations from Classical Armenian into modern Armenian, also editing and proofreading texts in Armenian, preparing critical editions of Classical Armenian texts.  I think those of us that are illiterate, at least in Armenian, can be very grateful to her for her efforts!

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Manuscripts of Eusebius’ “Vita Constantini”

Posted on by Roger Pearse

A researcher from a Canadian film company wrote to me, saying they were doing a documentary on Constantine, would be in Rome and was there an original or an old copy of this work there, because they wanted to film it.  I went and looked in the GCS 7 volume online, and I thought I’d share the results.

The Mss of the “Vita Constantini” and the “Oratio ad sanctum coetum” are

1)

  • V. — Vaticanus 149 [XI S.].
  • R. — Vaticanus 396 [XVI S.].

IIa) 

  • J. — Moscoviensis 50 [XI S.].

IIb):

  • M. — Marcianus 339 [XII vel XIII S.].
  • B.  — Parisinus 1432 [XIII S.].
  • A.  — Parisinus 1437 [XIII vel XIV S.].

IIc):

  • E. — Parisinus 1439 [XVI S.].
  • D.  — Parisinus 414 [XVI S.].
  • Sct. — Scorialensis T-I-7 [XVI S.].

IId)

  • N. — Marcianus 340 [XIII S.).
  • P. — Palatinus 268 [XIII S.].
  • G. — Parisinus 1438 [XV S.].
  • Sav. — (only Vita books I-III) Savilianus [XV S.] = N + M.
  • Scr. — Scorialensis R-II-4 [XVI S.] = C + ?

Mss. called “Parisinus” will be in the French National Library. Marcianus is a library in Venice.  Palatinus is a sub-collection in the Vatican library (books originally from the library in Heidelberg of the Rhineland Palatinate, and transferred to the Vatican as part of the settlement of the 30 Years War).  Scorialensis is the Escorial in Madrid.  Cantabrigiensis = Cambridge University Library in the UK. Ottobonianus is another Vatican sub-collection (made up of the books once owned by the long-dead Cardinal Ottoboni).

It’s not a bad collection, for an ancient Greek text.  Fourteen mss, one of the 11th century.  Apparently they all have gaps in, tho!

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More Armenian info

Posted on by Roger Pearse

I’m still trying to find out about Armenian catenas and biblical commentaries.

It seems that there are not many references to books in Armenian on the net. Apparently the Mesrop Mashtots Matenadaran, the Institute of Old Manuscripts, Yerevan (not the same as the Armenian National Library) has a new website. Unfortunately it is only in Armenian now. But you may see there many beautiful miniatures. One can search on that site in the bibliographies too, to find what is there in the Matenadaran collection (although presumably only if you know Armenian and can type Armenian text).

There is also a website of publications by the Gandzasar Theological Centre where my contact works and the Publishing House of Holy Etchmiadzin. She adds:

I’m still adding annotations in that section of the website and there are still many books that need to be added there. I think I’ll put there also that bibliography of biblical commentaries when I get it. So you’ll have more references for published Armenian texts. You may check our website from time to time to see the additions.  http://www.vem.am/en/topics/books-1/

The bibliography of biblical commentaries and catenas in Armenian is something we should all be interested in, and I will add more details as I find out more.

UPDATE: some commentaries in classical Armenian are available here and here.  There is also a critical edition of the classical Armenian translation of Gregory of Nyssa, On the making of man!

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An email from Turkey

Posted on by Roger Pearse

I posted a query on the Hugoye list yesterday about the Seert manuscripts, and whether they might yet be found buried in boxes in the courtyard of the archiepiscopal residence.  Sadly no-one has replied, but I did get a private email from a chap with a Turkish name who has evidently been looking around the region for “art”.  He describes himself as an art historian, which I suspect means art dealer.

He sent me a photograph of a page of something — so badly out of focus that I couldn’t tell what — and asked if it was Syriac, and could I translate it for him (!).  Well, the few letters I could see did indeed look like Syriac.

I’ve asked him for a better image.

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The lost manuscripts of Seert – a clue?

Posted on by Roger Pearse

The revival of interest in Syriac before the first world war led to the establishment of the American mission at Urmia, and also transformed some of the clergy in that region of the Turkish Empire into scholars, publishing previously unknown material in western journals.  Foremost among these was Addai Scher, Archbishop of Seert.  He gathered a considerable collection of manuscripts, a few of which he sent to Paris. 

Among his discoveries was a jewel; a Syriac translation of Theodore of Mopsuestia’s De incarnatione.  This work had been lost, but was a critical factor in the disputes in the 5th century.

Everyone knows of the massacres of Armenians by the Turkish forces — mostly Kurds — during WW1.  Less well known are the similar massacres of Syriac-speaking Christians during the same period of 1915.  Addai Scher was dragged out and shot by Turkish irregulars, and most of his library was lost, including De incarnatione.

But I have been reading an article by William Macomber SJ, in which an interesting footnote appears.  It seems that a servant of Dr Scher has told various people that a number of books were buried in cases and leather bags in the courtyard.  Travellers in 1966 confirmed that the courtyard level had risen quite a bit.  The episcopal residence had been turned into a school.

I wonder if anyone has gone and investigated? 

Here are Macomber’s words:

Two apparently independent witnesses, one at ‘Aqra that was interviewed by Jules Leroy, Les manuscrits syriaques a peintures conserves dans les bibliotheques d’Europe et d’Orient (Institut Francais d’Archeologie de Beyrouth, Bibliotheque Archeologique et Historique, t. LXXVII), Paris 1964, p. 212 n. 3, and the other in Beirut, a former servant of Archbishop Scher, whose witness has been related to me by friends in Baghdad, have reported that at least some of the manuscripts of this library were buried in wooden cases and leathern sacks in the courtyard of the residence. The servant indicates the precise location of the burial, before the door of the residence that led into the courtyard. Travellers to Seert (Siirt) report that the Turkish government has turned the residence into a school for children and that the original level of the eourtyard has been considerably raised. Even if the story of the servant be true, therefore, it is quite possible that the hiding place of the manuscripts has already been discovered. Nonetheless, the importance of the coUection was so great, containing, as it did, the only known copy of the De incarnatione of Theodore of Mopsuestia, that it would seem a great pity if steps were not taken to obtain permission from the Turkish authoritiers to excavate the site. The sight of the work of excavation, moreover, might persuade citizens of Seert who may happen to have acquired some of the manuscripts to declare themselves, at least secretly, in the hope of making a profitable sale.

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A fragment of the Didache in De Lagarde’s Coptic catena?

Posted on by Roger Pearse

I was looking at the introduction to Catenae in evangelia aegyptiacae quae supersunt by Paul de Lagarde (1886; available at Lulu here).  This is a publication of a Coptic catena on the four gospels, which contains a fair number of fragments of Eusebius, and that is why I was reading it.  But then I noticed something more. 

In the list of authors quoted, there is [didache twn apostolwn], given as p.73, line 7.  A fragment of Chrysostom starts on line 10.  So it’s only a short chunk.  There’s no label against the passage (hence the brackets) which belongs to a chunk starting “Epiphanius” on line 1.

I don’t follow Didache scholarship, but I wonder whether this fragment has been noticed by scholars?

PS: I wonder how many people know of this bibliography of published Coptic texts, here: P. Cherix, Petite bibliographie des textes coptes litteraires edites?  I encountered it just now, looking for stuff on De Lagarde.  The site, http://www.coptica.ch/ seems to be very useful indeed.  Here are links to texts; studies; manuscripts; and a mass of bibliographies.  Wonderful!

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Eusebius update

Posted on by Roger Pearse

More news on Eusebius of Caesarea’s Gospel problems and solutions.  I’ve had an email from the lady who has been translating the coptic fragments of this work from Delagarde’s catena.  Apparently this is now close to completion.  She also tells me that Delagarde’s intro is interesting, and should be translated.  This I will put elsewhere, as she is tied up.

One issue I have not explored is transcribing the coptic.  I don’t know if it will be hard to do; I would think not.

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