Coptic Museum Library — restoration of mss in progress

This lengthy article in Al-Ahram records that a team of conservators are working over the manuscripts in the Coptic Museum in Cairo.  This collection contains not merely Coptic texts but also Arabic Christian manuscripts.  Thanks to Andie Byrnes at Egyptology News for this one.

The interest in the collection is welcome.  But… how can we access the mss?  How can we get reproductions?  There still seems to be no way to contact them using the internet, which is astonishing.  Especially when there is a website here.

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Carry your library in your pocket

Let’s face it, we all have too many scholarly books.  We can’t work without them, and we end up with piles of books, often read only once, and piles of photocopies.  When we’re on the road, we can’t access them.  And who has not realised, with a sinking feeling, that some most interesting observation is in that pile of data somewhere, but that we cannot quite recall where?

The answer is to convert our books into PDF files.  Easy to say, I know.  But technology has come on, and what would once have taken forever no longer does.

This afternoon I took three books, each of 200+ pages, and made PDF’s of them all.  It took about half an hour each.  How did I do it?

First, you need a modern scanner.  The old ones groaned slowly as they scanned each page.  The modern ones can do a scan in 5 seconds.  I was using a Plustek OpticBook 3600, and even that is not bang-up-to-date.  It’s far faster than my old one, tho.  I controlled it from Abbyy Finereader 8, but really any bit of software would do.  I set the scanner to scan grey-scale, at 300 dpi (quite enough to be readable), and adjusted the page-size down from A4 to whatever the book size was, by trial and error.  I scanned an opening at a time, without splitting the pages.  I set the software to scan multiple pages, so that I didn’t have to hit a key each time (I really didn’t want to hit Ctrl-K 300+ times today!), and I set the interval that the software waits between scans to 5 seconds.  And then I went for it. 

The result was a bunch of images of the twin pages.  These I saved as a PDF.  I then passed them through Finereader 9 (which has excellent OCR) to create a PDF with page images and text hidden under the images (because the text won’t be perfectly recognised by the software anyway).  This means that the PDF is now searchable, and that I scan search a directory of files for keywords. 

I didn’t proof any of the OCR, tho — no time.  The idea is not to upload digital text, but merely to allow me a better chance of finding things.

I used Finereader, but probably other software would be better.  I noted that the PDF sizes varied alarmingly between 200Mb and 20Mb!  So I think Adobe Acrobat would be good for this, from what I have heard.

The end result is that I have three searchable PDF’s which I can stick on a key-drive (flash drive), slip into my pocket and look at anywhere.  I can look at them at lunchtime at work, for instance.

Unscrupulous people might be tempted to borrow books from the library, scan those, and save themselves the purchase price.  Of course I can’t advocate that you break the law in this way; still less exchange them online, as I hear some people do.  But we need to be able to manage our own libraries this way, I think.  Paper books have their uses, but scholarly books need this feature, as do their users.  We need a change in approach from copyright holders to make it possible.

I admit that my sympathy for the copyright industry is not as high as it might be, since their sympathy for those who use their products seems non-existent.  Why else do we have laws that criminalise anyone who makes a personal copy of an out-of-print and unavailable book?  Why do we have laws that create copyright for a century, but print-runs of 200, other than to create a dog-in-the-manger?  Why else do they campaign to increase the scope and reach of copyright, year upon year, while making it impossible for scholars to access out-of-print and obscure texts and even 1937 obscure theses? (a sore point, this last one, as regular readers will know).  But really we need better law, and we need better products from textbook manufacturers. 

In the mean time, I hope these notes will help people convert their libraries into a usable form.  The key thing to remember is that we are not trying to produce something perfect; just something usable, and produce it quickly.

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Sale at Les Belles Lettres

There’s a sale on — 30% off — at Les Belles Lettres, the French publishers of a great number of classical texts in parallel Latin-French editions.

That takes a volume of Photius down from 30 to 20 euros.  Of course British people who’ve just watched the pound sterling fall like a paralysed albatross will still find it expensive, tho!  But… do we really want these sort of books in paper form any more? or in nice OCR’d PDF form?  If I buy any, where will I put them?

Thanks to Fr. Dominique Gonnet in LT-ANTIQ for this one!

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Isidore of Seville’s Chronicle in two versions

A discussion of the two recensions of the Chronicle of Isidore of Seville, with English translations of them both, is online here.  Thanks to the LT-ANTIQ list for the tip!

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A Byzantine exegesis of Paul in the “depth of the sea”

The following interesting passage can be found in a work by the Venerable Bede 1:

The same apostle (Paul) said, “a night and a day I was in the depth of the sea’ (2 Cor. 11:25).  I have heard certain men assert that Theodore of blessed memory, a very learned man and once archbishop of the English people, expounded the saying thus: that there was in Cyzicus a certain very deep pit, dug for the punishment of criminals, which on account of its immense depth was called the depth of the sea.  It was the filth and darkness of this which Paul bore, amongst other things, for Christ.

Theodore was a Greek from Tarsus, who happened to be in Rome in 667 AD at the moment when a Saxon archbishop-elect of Canterbury had died while in Rome to get his pallium. Pope Vitalian was open to eastern influence, and promptly appointed this 67-year old man (d. 690) as archbishop.  His episcopate was a considerable success, he increased the status of the clergy, reorganised the diocese, and Bede says of him that he was the first archbishop whom the whole English church willingly obeyed.  This in turn helped to foster English political and cultural unity.  He brought knowledge of Latin and Greek to Dark Ages England, and interesting snippets like this from a part of the ancient world where the darkness had yet to fall.

1. Liber Quaestionum, Patrologia Latina 93, cols. 456D-457A.  The reference comes to me from Henry Mayr-Harting, The coming of Christianity to anglo-saxon England (1972), repr. 1977, p.207, n. 58 (on p.312).

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Genre markers in Genesis

An old post in Hypotyposeis “Origen on Creation” reported post by a Chris Heard, “Absurdities” as genre markers (Nov. 28, 2008), in which he contends that Genesis ought to be read non-literally because the original audience would have heard it so:

I submit to you that “absurd” chronologies and geographies serve in biblical narratives as genre markers informing readers that the discrete textual unit in which these markers appear is not to be taken as “history,” but must be read in a “non-literal” mode. * * * But my point is that the person(s) who wrote Genesis 1, and expressed their creation faith in a schematic seven-day creation story, weren’t so foolish as to suppose that they were giving a precisely accurate timeline of the deity’s creative acts—and they told us so right there in the text.

“N. T. Wrong,” dismisses this as “modernist apologetics” in The Absurdity of Genesis 1 – Just-So Stories – Literal Meaning; Non-Literal Apologetic Interpretation (Nov. 28, 2008); ideas that none of the ancients would have had, on reading Genesis.  Carlson points out a passage from Origen, writing in his On First Principles 4.3.1 (trans. Henri DeLubec [Harper & Row, 1966], p. 288) as follows:

4.3.1 Now what man of intelligence will believe that the first and the second and the third day, and the evening and the morning existed without the sun and moon and stars? . . . I do not think anyone will doubt that these are figurative expressions which indicate certain mysteries through a semblance of history and not through actual events.

The post is useful, and rightly points up the genre markers that we should expect to find in ancient texts.  The issue of ancient attestation of genre markers in texts deserves wider scrutiny.

For Heard’s argument to work — which is Origen’s — we need to have some evidence that the original audience of Genesis would have understood this, rather than a Hellenistic audience.  I don’t think we have enough data on Genesis itself to answer that for or against; but such data might exist with respect to later Old Testament books, and be instructive. 

I suspect that Heard has a point, although the argument probably needs to be more nuanced and based on a little more than just Origen.  Such an argument looks odd to us, because we don’t use myth for teaching purposes in our day, and so we are ill-equipped to recognise that it *was* widely so used and what the rules of the game were.  We can tell from Plato’s “Laws” that it was so used; and Cicero’s letters discussing the dramatis personae of the Tusculan Disputations make it clear that there *were* rules. 

These examples off the top of my head, of course, and neither evidently applicable to Hebrew literature — about which I know nothing — but offered as a start.

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More fun with a thesis

I’ve already blogged on how Boston College library demand that I get permission from a religious order before they will supply me with a copy for research purposes of a 1937 thesis written by a nun. 

The nun belonged to the Sisters of Mercy, and the library have sent me a link to their website.  So I duly wrote and asked permission.  I got back an email saying that they had no record of any such nun.  The library have sent me a PDF of the first couple of pages of the thesis, which says that she was a member of that order.  So I have forwarded it to the order.

What a pathetic paper-chase!  All over the supposed copyright status of a long forgotten thesis.  It highlights that our copyright laws are now actively working against the interests of scholarship.

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Agapius progresses

I’ve translated three-quarters of Agapius.  Today I completed the first fifty pages of the remaining portion.  Each portion is around 150 pages, so still some way to go here.  I will prepare the next chunk of 50 pages at the weekend and carry on.

Mind you, I got to the end of this chunk with relief!  Agapius is unbelievably verbose.  He talked about one event of biblical history — the reign of Athaliah — FOUR TIMES, saying the same thing in different words again and again.  By the fourth time, I was ready to scream.

I now understand why so many historical works from Byzantine times onwards are published only in a truncated form, omitting the earlier legendary or biblical material that appears endlessly in them all.  Who could face wading through this tripe?

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Manuscript news at Evangelical Textual Criticism

The CSNTM team have discovered twenty-three (23!) previously unknown New Testament manuscripts in their trip to Athens.

There’s a post on how obtaining a reader’s pass for the Vatican library can allow you back-door access to the Vatican in general.

There is also a post on what search terms bring readers to the blog; which turns out to be stuff like “devil’s bible”!

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Literary references to the taurobolium

There are only four literary texts that mention the Taurobolium.  I’ve already posted translations of the relevant passage from the Peristephanon of Prudentius, and the anonymous carmen adversus paganos.  The other mentions are in Firmicus Maternus and the the Augustan History, under Heliogabalus.  A look in Clauss-Slaby’s database of inscriptions reveals a lot of people and altars that have undergone the rite too.

The Vita Heliogabali 7 online at Lacus Curtius gives this mention.

7. He also adopted the worship of the Great Mother and celebrated the rite of the taurobolium; and he carried off her image and the sacred objects which are kept hidden in a secret place. 2. He would toss his head to and fro among the castrated devotees of the goddess, and he infibulated himself, and did all that the eunuch-priests are wont to do;35 and the image of the goddess which he carried off he placed in the sanctuary of his god.

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