Tag: Patristics

Recreational use of a nymphaeum in ancient times

Posted on by Roger Pearse

A few weeks ago the Antiochepedia site mentioned that an unspecified Arabic source 1 suggested that skin diseases could be cured by bathing in the town water supply.  This rather horrible idea seemed unusual; but I wonder.

When I was in Leptis Magna, I saw the nymphaeum there.  The temple was essentially a facade onto a massive concrete storage tank, which collected water from the rivers and stored it for use by the city.  Temples of the nymphs are associated with springs, and sources of water in general, and thus with the urban water supply.

This leads me to wonder if this is what we are looking at here in Antioch as well; the miraculous supply of life-giving water being associated with the gods — the nymphs, here — and curative powers associated with the latter?  If so, the procedure above would make more sense.

Note: 1.  Antiochepedia doesn’t say what it is, other than ‘Guidi’, but a google search on Antioch and Guidi says that this seems to be a short early Islamic text, much of it fanciful.  I. Guidi, ‘una descrizione araba di Antiocheia’, Rendiconti della R. Accademia dei Lincei, Cl. di scienze morali, storiche e filolgiche, ser. 5, vol 6, pp. 137-161 (1897).  It’s only 24 pages, half of which at least is an Italian translation.  I wish this existed in English.  I wonder what it would cost to translate.  Not a lot, I would guess.

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Help with some French

Posted on by Roger Pearse

I’m trying to understand a passage of Agapius.  Here is the French translation: can anyone tell me what it means?

Il faut que nous sachions d’abord que la terre est ronde comme une boule; son centre cul­tivé et habité représente une élévation; ses côtés touchent les quatre parties qui sont situées en bas; à cause de son élévation le centre est plus rapproché du cours du soleil dans la partie orientale de la terre, c’est-à-dire la région de la terre brûlée. A mesure que l’homme passe et avance par son intelli­gence et sa pensée jusqu’à la région septentrionale vers les extrêmes limites de la terre et l’examine attentivement, il trouve que l’augmentation de la longueur du jour s’y fait constamment à la montée du soleil sur la voie sep­tentrionale des douze signes du Zodiaque au signe du Cancer, et l’augmen­tation de la longueur de la nuit – à le descente du soleil au Zodiaque du sud; il le percevra par son intelligence et le comprendra.

 

It is necessary to know first that the earth is round like a ball;  its cultivated and inhabited centre represents an elevation;  its sides touch the four parts which are located below;  because of its elevation the centre is closer to the course of the sun in the Eastern part of the earth, i.e. the area of the scorched earth. As a man moves and advances in his mind and thought from the northern area towards the extreme limits of the earth and examines it attentively, he finds that the increase in the length of the day ??? there constantly from the rise of the sun on the northern way of the twelve signs of the zodiac to the sign of Cancer, and the increase of the length of the night – to the descent of the sun to the Zodiac of the south;  he will perceive this by his intelligence and will understand it. 

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Abu Al-Majdalus, “Commentary on the Nicene Creed” – now online

Posted on by Roger Pearse

Some months ago I obtained images of two manuscripts from the Oriental Library at St. Joseph University in Beirut, containing a 15th century and 18th century text of the Commentary on the Nicene Creed of the 10th century Arabic Christian writer, al-Majdalus.  I then commissioned Samuel Noble to transcribe and translate this work into English.

The transcription and translation are now online, and may be downloaded in Word format from here.  I place them both in the public domain — do whatever you like with them.  At the weekend I will reformat them into HTML and place that in my collection of additional Fathers.

An article here by Dr. Khalil Samir gives background info on the text.  My own interest was in the citations of Greek writers which it contains, although it does not contain one of Zoroaster, as I had hoped.

PS: Nick Norelli has created a PDF with the two in parallel columns.  It’s here.

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Translations that ought to exist

Posted on by Roger Pearse

What untranslated ancient texts deserve to be translated?  Here is a list of texts that I have thought about translating, which I feel ought to exist in English.  Of course there are many others that probably deserve attention too — these are merely ones where I have given some serious thought to it.  It’s a wish-list, in a way.

The fragments of Philip of Side.*  He wrote a massive universal Chronicle which is now lost.  But there’s a miscellaneous manuscript in the Barocci collection in the Bodleian which has excerpts from various texts, including a biggish chunk of Philip.  It was published a century ago with German translation.  It includes an otherwise unknown chunk of Papias.  But surely we’d like to have this?  Not so expensive to do, either.  Maybe more chunks exist in other mss?

Gelasius of Cyzicus.  His history of the Council of Nicaea in three books has a critical edition in the Berlin GCS series, but no modern language translation.  It’s the only text on Nicaea written within a century not translated.

Cyril of Alexandria, Contra Julianum.  Massive 10 book refutation of Julian the Apostate.  Should be just as interesting as Origen, Contra Celsum.  Probably 100,000 words, or say $10,000 to get translated?

Cyril of Alexandria, De recta fide.  “You need to think like this” says Cyril, in three works of this title.  A German translation exists of the first.  They’re all crucial to understanding the Nestorian split.  Not that long, really.

Eusebius of Caesarea, De Pascha*; Commentary on Luke*.  Two short fragmentary works.  I’ll probably try and do these.

Eusebius of Caesarea, Commentary on the Psalms.  Massive text with no proper text available.  Someone should attack this.

Chrysostom, Against the Jews*.  Wendy Pradels found part of Oration 2, which had been lost.  This has been published with German translation, but never in English.  The rest has twice been translated, but offline.  We really need a good quality, non-PC version.  He also did a sermon against Jews and Pagans, which needs doing.

Chrysostom, On the Nativity*.  Two sermons, often referred to at Christmas time.  One has been translated but is only available in a PhD thesis.  The other not.  Probably wouldn’t cost too much to do.  Only a Migne text available.

Al-Makin.  Big 13th century Arabic Christian chronicle.  We urgently need the bit about Josephus from it.  The text has never been edited or translated.

Bar Hebraeus, Chronicon Ecclesiasticum.  A massive who’s who of Syriac Christianity.  Amazing that this hasn’t been done.  Probably another $10,000 job, but… I have great difficulty getting translators from Syriac.

Syriac fragments of Eusebius from the Mingana library.  I have photos of these.  Not very long; but same problem as Bar Hebraeus.

Thomas of Edessa, On the Nativity, On Easter.  The text of the first was published in a thesis with Latin translation.  I have photographs of both from the Mingana.  Probably each is around 10,000 words, or about $1,000 for a translation.  The first is interesting for a reference to 6th century sun-worship in Syria; and if we’re going to do the first, we should do the second.  But… I can’t get translations made from Syriac.

Quite a list, isn’t it?  How to proceed…!

UPDATE: 9th February 2013.  Coming back to this, I find that we have made some progress.  I have added an asterisk to items that have been done, either by myself or Maria D. (see comments).  Which is good news, actually!

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Playing with the Google Greek->English translator

Posted on by Roger Pearse

Ekaterini Tsalampouni linked to this blog from her Greek language website.  I wanted to know what she said, so I copied it and pasted it into Google language tools.  The result was really very good:

Κατάλογος ψηφιοποιημένων χειρογράφων.

Από το ιστολόγιο του Roger Pearse πληροφορούμαστε για την ύπαρξη στο διαδίκτυο καταλόγου ψηφιοποιημένων χειρογράφων του Μεσαίωνα (μεταξύ των οποίων και αρκετών της Αγίας Γραφής. Για να βρεθείτε στη βάση δεδομένων, πατήστε εδώ. Για να διαβάσετε τη σχετική ανάρτηση του Roger Pearse, πατήστε εδώ.

became

List of digitized manuscripts

From the blog of Roger Pearse information on the existence of online digitized catalog of medieval manuscripts (among them several of the Holy Scripture. To get to the database, click here. To read the suspension of Roger Pearse, click here.

What more could you reasonably want?

How would it deal with patristic Greek, I wondered?  There used to be a website at aegean.gr that had PDF’s of Greek texts from the Patrologia Graeca, but it has since vanished.  However I did have a PDF or two, so I grabbed a bit of Constantine Porphyrogenitus, and pasted it in.   Well, from

Κωνσταντίνου ἐν αὐτῷ τῷ Χριστῷ, τῷ αἰωνίῳ βασιλεῖ, βασιλέως, υἱοῦ Λέοντος τοῦ σοφωτάτου καὶ ἀειμνήστου βασιλέως, λόγος, ἡνίκα τὸ τοῦ σοφοῦ Χρυσοστόμου ἱερὸν καὶ ἅγιον σκῆνος ἐκ τῆς ὑπερορίας ἀνακομισθὲν ὥσπερ τις πολύολβος καὶ πολυέραστος ἐναπετέθη θησαυρὸς τῇ βασιλίδι ταύτῃ καὶ ὑπερλάμπρῳ τῶν πόλεων. Εὐλόγησον πάτερ.

you get

Κωνσταντίνου ἐν αὐτῷ τῷ Χριστῷ, τῷ αἰωνίῳ King βασιλέως, son Λέοντος of σοφωτάτου he ἀειμνήστου βασιλέως reason, the Wise ἡνίκα his sacred Chrysostom he scenes from the Holy ὑπερορίας anakomisthen osper the πολύολβος he πολυέραστος ἐναπετέθη treasure τῇ βασιλίδι ταύτῃ he ὑπερλάμπρῳ cities. Πάτερ blessed.

No good, in other words.  But… then I thought, is this to do with accentuation?  What happens if I remove accents?  If I turn Πάτερ into Πατερ?  Sure enough “Πάτερ blessed” became “Blessed father”!

I’m going to experiment a bit further, and see if stripping off the accents does the trick.  What do we need to do, to make this work, I wonder?  Without any accents, we get:

Κωνσταντινου εν αυτω τω Χριστω, τω αιωνιω βασιλει, βασιλεως, υιου Λεοντος του σοφωτατου και αειμνηστου βασιλεως, λογος, ηνικα το του σοφου Χρυσοστομου ιερον και αγιον σκηνος εκ της υπεροριας ανακομισθεν ωσπερ τις πολυολβος και πολυεραστος εναπετεθη θησαυρος τη βασιλιδι ταυτη και υπερλαμπρω των πολεων. Εὐλογησον πατερ.

Which becomes:

Constantine in Christ afto meantime, meanwhile eternal king, king, son of Leon and sofotatou late king, why, inika the Chrysostom of the wise and sacred AGION scenes from the yperorias anakomisthen osper the polyolvos polyerastos enapetethi treasure and the identity and vasilidi yperlampro cities. Blessed father.

Not quite there, is it?  Interestingly logos = reason in accentuated form, and =’why’ in unaccentuated form.  What am I doing wrong?

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More lust for the CPG – works of Eusebius in Armenian and Georgian

Posted on by Roger Pearse

I’ve been unable to stop thinking about the object of my obsession.  Yes, this is another “why the Clavis Patrum Graecorum is like Paris Hilton” post.  Both might make you go blind, for instance, although probably for different reasons.  How many people realise just how wonderful this object is?

What brought this on, I hear you say?  Well, thinking about Eusebius of Caesarea, and his “Tough questions about the Gospels” (Quaestiones ad Stephanum/Marinum — and if I owned a copy of the CPG, I’d give the work’s CPG reference number).  As everyone knows, this work is lost but a large chunk survives, plus some fragments in Medieval Greek bible commentaries which were made up purely of chains of quotations from the Fathers of the Church. I commissioned David Miller to translate the Greek fragments; someone else is doing fragments extant in Syriac.

But I’m a sad person.  (Sorry Paris).  I started wondering what other languages Eusebius’ work might have been translated into in late antiquity.  Coptic is an obvious choice, and there are fragments in that language. 

But what about Armenian?  The Armenians were converted to Christianity around the time of Eusebius.  They set up a monastery in Jerusalem, to copy Greek books, translate them into Armenian, and send them back to the old country.  We know that at least two works by Eusebius were indeed translated into Armenian.  His famous Church History exists in Armenian.  Better still, his Chronicle exists; book 1 of that work only exists in Armenian, in a single copy.  That copy was found by a traveller who  was staying in Armenia in the 18th century in a rural district, who got up in the night for a glass of water and found the book being used as the water-pot cover!

Anyhow, I started asking around.  Maxime Yevadian mentioned that the Canon and the letter to Carpianus also existed in Armenian 1.  The excellent Dominique Gonnet of the CNRS in France then pointed me to the CPG!  To my astonishment, this lists information about Georgian works by Eusebius (please forgive rough OCR):

3465. Epistula ad Carpianum. Canones euangeliorum.Versio georgica. B. UT’IE, Evsevis ep’ist’elisa … Udzvelesi kartuli versiebi, in Mravalthavi 17 (1992),p.117-123.
3467. Commentarii in psalmos. (1) in ps.37. Versio georgica (introductio in psalmos). M. SANIDZE, Psalmunis dzveli kartuli redakciebi, 1 (Anciennes rédactions géorgiennes des Psaumes), Tbilisi, 1960, p. 470-475.
3495.  Historia ecclesiastica. Versio georgica (fragmentum de S. Iacobo fratre Domini: H.E., Il,23). Cf. M. VAN EsBROECK, Les homéliaires, p. 123,189,213.

Of course the most exciting bit of that is the portion of the unpublished and untranslated monster-work, the Commentary on the Psalms.  Nothing on the Quaestiones, but what a book, that contains stuff like this!

<swoon>

1 Thomson, Bibliography of Armenian Literature, Brepols, 1995, pp. 51-2. 

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The Clavis Patrum Graecorum – what about the workers?!

Posted on by Roger Pearse

I lust after the Clavis Patrum Graecorum, Geerard’s multi-volume list in Latin of the Greek and Oriental fathers and their works.  I feel about it like some people must feel about Paris Hilton; something incredibly expensive which one could never afford to run.

You know, this is an essential reference tool, for anyone working with the Fathers.  But who has a personal copy?  Who can afford one?  I don’t live within 60 miles of a copy.

Does anyone know of a way of obtaining copies of this which doesn’t involve hundreds and hundreds of dollars?  Some very expensive and essential texts are bootlegged, I know, in PDF form.  Suggestions very welcome!

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Manuscripts online from Corpus Christi College, Cambridge

Posted on by Roger Pearse

One of the Cambridge colleges has put its manuscripts online; or rather, has allowed an American university to do it for them.  Thanks to the catalogue in the last item, I find that the Parker library at CCC is online here.

The website is a bit useless.  What you want is a list of manuscripts and a bunch of PDF’s to download.  What you get is one of these airy-fairy-force-the-user-to-do-a-junk-registration, and then badly categorised materials – no search by author, as far as I could see.  The most useful access seems to be the browse by title.  This gives a single page, from which the alert can pick out the stuff they want.  The actual stuff underneath that, for each manuscript, seems normal, if fussy. 

But I can’t avoid saying this: how these people love to obtrude themselves between the user and the actual page images!  You have to click repeatedly to get an image of  a page large enough to read; then the same for the next page, etc.  Come on, guys; think of the user for once!

Most of the collection is medieval, lots of it concerned with Old English, some of it stuff by Parker himself.  But there’s a copy of part of Orosius there, some stuff by Isidore of Seville, Augustine, Jerome on Ecclesiastes, a sermon by Chrysostom, some Bede, Nennius, Origen on Numbers, letters of Symmachus, and bits of Sulpicius Severus.

Great to have it online, anyway.

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