Thoughts on Antiquity, Patristics, putting things online, information access, and more
I’m not sure whether it is relevant or useful to any readers of this blog, but I saw an email saying that the Islamic manuscripts at the University of Michigan are now pretty much all online here.
It’s all happening, people — the manuscripts are coming online, slowly. The dam is bursting, and we will all be able to hunt through the primary sources in the oldest extant copies without leaving our desks!
Regular readers will recall that I found reference to a possible pagan festival, supposedly in Antiochus of Athens. I tracked down the text and made a translation, as part of the annual struggle against those headbangers who every year celebrate Christmas by jeering “Christmas is really a pagan festival” at the nearest Christian. My knowledge of ancient literature is rather decent, yet I had never heard of this author, so I have spent quite a few posts exploring who and what exists in this field of ancient Greek and Roman astrological writers.
It’s a strange sensation doing this, in a way. Surely there should be a handbook, which lists all the authors, gives us a brief biography of what facts are known, when they lived, and then lists their works with a reference to the printed text and whatever translations exist?
When we study the early Christians, we are so fortunate. We have Quasten’s Patrology in 4 volumes (plus the extra volume by Angelo Di Berardino, translated Adrian Walford), which gives us just this. It’s getting a little elderly now, and I could wish that someone would bring it up to date. But it is possible to gain so much knowledge of the field, just by reading through it constantly.
Likewise when I took an interest in Arabic Christian studies, I found Georg Graf’s Geschichte der christlichen arabischen Literatur, in 5 volumes. Of course a book of that kind in German is of limited use to most of us, but persistence pays off, and by purchasing a copy and reading and scribbling in the margins, I’ve been able to get something. We need this text in English, in truth. I did enquire through an intermediary whether the Vatican library, who own the copyright, would permit me to sell a translation, but got a refusal. In truth the cost of translation would have been something like $10,000, for each of two volumes, which is a bit rich for my slender resources. But until it is made, Arabic Christian studies in English will always be a cinderella subject.
While looking at the scholia on Aristophanes, I encountered Eleanor Dickey’s book Ancient Greek Scholarship, which gives us the information we need on ancient Greek commentaries on classical works. I was impressed enough to buy a copy, and indeed I am sitting here this morning awaiting a courier from Amazon with it.
But … when it comes to classical literature outside of Christian studies, what is there? Where is the equivalent sort of work for Greek literature? For Latin literature? For specialised technical works such as ancient medical literature? Or, in this case, for astrological literature? Unless I am mistaken — and I could be — it does not seem to exist.
I toyed, indeed, with creating such a thing for the astrological literature. But in truth I am simply not interested enough. I don’t particularly want to learn how ancient astrology was done, the various elements and jargon of that discipline. My mind is on other things. I can’t imagine how such a work can be written without that knowledge. In fact I get the impression that the field of study is largely left to historically-minded modern practitioners of astrology. Isn’t that a curious thing to do?
It is a pity that scholars like David Pingree, whose excellent article on Antiochus and Rhetorius I discussed yesterday, have not compiled the necessary overview text for that area of knowledge. I find that he died a few years ago, otherwise I should write and ask him to create one.
I apologise for all the free speech items today! It’s not what I want to blog about.
However today seems to be a write-off, as far as other subjects are concerned. So let me finish the series of free speech-related posts with another news item.
This evening I learn that five people have been arrested by police in the Midlands for taking part in the “Anonymous” group of online hackers, who have been performing DDOS revenge attacks on sites like Paypal which removed support for Wikileaks. Quite properly so, of course — they were engaged in online crime. The story is here, and in many other places. But it is the Financial Times which grasps the real implications and reports it properly.
Global police moves against ‘hacktivists’
An online “hacktivist” group that brought down the websites of perceived opponents of Wikileaks has itself become the target of an international police crackdown.
The London Metropolitan Police arrested five men in connection with a recent spate of attacks by Anonymous, behind last month’s revenge assault on the websites of a number of organisations that had severed links with WikiLeaks.
In the US, the Federal Bureau of Investigation said it executed “more than 40” search warrants on Thursday to gather evidence likely to lead to arrests.
The FBI said it was working on the case along with the UK, “authorities in the Netherlands, Germany and France”. …
Now I have little sympathy for Assange, nor his supporters. What Assange was doing was espionage, and he knew it. DDOS attacks on Paypal were criminal, and those doing them knew it.
But as I predicted on Dec. 4, the Wikileaks attack on the US is bad for free speech. The collateral damage from this affair is that all of us are getting a little bit less free. I am sorry to find myself proven right.
For some things areintolerable to any government, however supportive of free speech it might ordinarily be. It doesn’t matter what sort of politician you are, you don’t want this sort of thing to happen. You will make sure it does not happen. And if taking control of the internet is what it requires, you will take control of the internet. And in a situation like this, who will oppose you? No responsible politician opposes matters of national security. And people have died, remember, because of all this.
As I wrote then, what Assange did was give politicians a cast iron excuse to take control of the web, and to create the mechanisms to locate and arrest people for online activity. “Anonymous”, with its evidently criminal activity, simply helped reinforce the perception that politicians had to act.
Today we see global police forces, coordinating to track down people for what they are doing online. That never happened before. It could not have happened before. It’s probably taken a couple of months of international negotiations. But who, with all these DDOS attacks going on, could oppose the request?
Does it make anyone reading this feel good, to learn that the police are now geared up internationally to arrest people on the web? It makes me feel sick.
Because once these mechanisms for control exist, they will get used for other things. After 9/11, legislation was passed to make it possible to lock up terror suspects, and rightly so. But those laws have almost entirely been used for other purposes, as a quick way to arrest and deport people who are in no sense terror suspects. So it will be here. We’re watching those mechanisms being created, this very evening.
Giving money and power to the government is like giving money and cars to teenage boys, as P.J.O’Rourke once wrote. It isn’t going to be good. Bye-bye online freedom.
It means that the freedom we have all enjoyed online is diminished sensibly. It was never possible to track us down, and never worth the trouble, or the cost to invest in infrastructure. But Mr Assange has given western governments just the incentive they needed to make every form of online tracking legal and technically possible. And it’s happening right now.
I hardly thought, when I wrote one of my rare political posts a couple of hours ago, on the attacks on Christians by gay groups, that I would feel obliged to write another this evening. But so I must. For another attempt at politically-motivated censorship has been put into effect this evening.
From the BBC I learn that two men have been charged with the crime of inciting ‘homophobia’ (the latter term invented by gay pressure groups). Reading between the lines, as one has to do in unfree nations with media censorship, their offence was to express an opinion that homosexuality in wrong in leaflets handed out outside a mosque. Unusually the men are Moslems.
The law, passed only in March 2010, is an evil piece of work. Even those determined to do wrong are ashamed to say honestly what they intend, and so the act is weasel-worded. The charge is “inciting hatred” — because who could be in favour of “hate”? — but of course the real offence, the real action criminalised, is to express opposition to homosexuality. That makes the issue one of censorship. For there is no suggesting that they were “inciting violence“; they were merely leafleting in favour of an opinion.
The BBC report is here:
It is the first such prosecution since laws outlawing homophobia came into force in March 2010.
Razwan Javed, 30, and Kabir Ahmed, 27, will appear before magistrates on Friday.
The charges relate to a leaflet, The Death Penalty?, which was distributed outside the Jamia Mosque in Derby in July last year.
The leaflets were also posted through letterboxes in the city.
Mr Javed and Mr Ahmed have both been charged with distributing threatening written material intending to stir up hatred on the grounds of sexual orientation.
Note how full of weasel-words the charge is. I wish I had a copy of the leaflet.
Crown Prosecution Service lawyer Sue Hemming said: “This is the first ever prosecution for this offence and it is the result of close working between the Crown Prosecution Service and Derbyshire Police.
“Following complaints from the public, Derbyshire Police mounted a thorough investigation.
“We have carefully reviewed the evidence provided by the police and are satisfied that there is sufficient evidence and it is in the public interest to charge these men.”
It sounds to me rather like a show-trial, designed to create law and intimidate others.
The language used suggests to me that the police and CPS think that this is dubiously legal, and that the act of Parliament is unconstitutional and probably contrary to European “Human Rights” law. For Moslems, notoriously, themselves have all sorts of rights denied to the rest of us. It would be interested to learn who precisely authorised this action, who was asked, who decided, and so forth. But, in Britain today, it is useless to ask such questions.
I wonder how many Moslems at that mosque come from oppressive regimes where you aren’t allowed to express an opinion? They must feel right at home.
Some readers may not be familiar with the concept of “lawfare”, the acquiring of power by means of abuse of the legal system, backed by corrupt laws designed to facilitate such abuse. It has been documented by Ezra Levant, himself a victim. If you are not, please familiarise yourself with it. It is, sadly, a common tactic in our day. Both this and the action against the Christians seem to be examples.
Now begins an interesting discussion. In politically correct poker, being Moslem gives you points; but so does being gay. The long-mooted question of which gives you more points will now be decided.
It will also be interesting to see if Moslem groups decide to override this nasty process by an appeal to arms.
I’m not really all that interested in ancient astrological texts. What I am very interested in, tho, is that we should have access to ancient literature, whatever it may be. And it’s really quite hard to access to stuff when you don’t know it exists!
The technical works of antiquity are just as much part of the heritage we receive as the literary works of history or biography or philosophy or theology. Indeed in some ways they are more significant. It was the technical works that the Moslems had translated into Arabic by their Christian servants such as Hunain ibn Ishaq in Baghdad in the 10th century. It was these same works that naturally made their way to Spain, and so into Latin during the middle ages. A textbook on how to do medicine, how to build walls, how to do military tactics, how to divine the future — this is hard knowledge of a kind that even a barbarous age can respect.
I’ve been reading a 1977 article by David Pingree entitled Antiochus and Rhetorius. It highlights some of the peculiar features of the transmission of technical works. Such works are peculiarly liable to acquire additions, subtractions, and revisions.
There is a simple reason for this. You go to Tacitus to read about the history of the first century. But you go to Antiochus of Athens because you want to draw up a horoscope. And if you find Antiochus’ work is a bit unsatisfactory in some respect, you’re quite liable to write notes in the margin of your copy, or to produce a shortened version of the useful bits, or whatever. You don’t care so much about Antiochus. It’s what he has to say that matters. You’re only interested in whether the book helps you do that horoscope or not.
Pingree starts by referring us to Franz Cumont, a man who did more for the weirder stuff than almost any other. Apparently in 1934 he wrote a paper on Antiochus d’Athenes et Porphyre, AIPhO 2 (1934): 135-56. (Wonder what “AIPhO” is!) Cumont reckoned that Antiochus lived between 100 BC and 50 AD, and might be the same as Antiochus of Ascalon, although Pingree points out that Cicero and the others who talk about the latter never suggest he was an astrologer.
Pingree then goes on to discuss the various epitomes of Antiochus’ works, and to state his purpose in the following interesting way:
Antiochus apparently wrote two major works on astrology: an Isagogika known to us from Epitome I (see the discussion on pp. 205-6) and from the (unacknowledged) plagiarisms in Porphyrius’ Isagoge, and a Thesaurus which was one of the sources of Epitome II, from which are derived Epitome IIa and the first part of Epitome III. From Epitome III are derived Epitomes IIb, IIIa, IIIb, and IIIc; and Epitome IV drew upon the same source that was used in the latter half of Epitome III. Of all these epitomes only Epitome IIb bears the name of Rhetorius, but scholars have generally associated his name with all of the works mentioned above except for Epitome I.
This seems very involved!
The object of this paper is to eliminate the confusion that has been created regarding Antiochus and Rhetorius, and to establish a program for editing Rhetorius that may seem unusual to a classicist, but that is necessary in the editing of Greek astrological texts.
The manuscripts cannot be relied on to preserve the original compositions of ancient authors; Ptolemy’s Apotelesmatika is virtually the only such text that seems to have survived relatively unscathed by the “improvements” of scribes, though the variant readings of Hephaestio of Thebes and of “Proclus” indicate that even its text is not completely pure. It is of the utmost importance for understanding the history of the transmission of the texts and the history of Byzantine scholarship in astrology that the various epitomes of each work be carefully distinguished and separately edited.
This is interesting, not least because it has not happened. Traditions that involve this sort of complexity tend to deter editors.
He then goes on to review the evidence for Antiochus himself. Most of Porphyry’s Introduction (to the Tetrabiblos/Apotelesmatika of Ptolemy) is borrowed from Antiochus. But Porphyry only mentions him by name once, in chapter 38, where he mentions two methods of determining the position of the moon at conception; that of Petosiris, and that of Antiochus. Hephaistio of Thebes (Apotelesmatika II, 1, 2-6) does the same and also calls Antiochus an Athenian:
In the case of the Moon, others have different things to say. Antiochus the Athenian says that the following method lays claim to some truth. (tr. Robert Schmidt, 1998, vol. 2, p.2)
At two places in chapter 10 of book 2, Hephaistio says Antiochus and Apollinaris agree in essence with Ptolemy:
Ptolemy sets out these matters in a perfect and wondrous manner, but let there be an illustration of what he has said. The Moon is marking the hour in Taurus at the 25th degree, and none of the benefics either trines or squares or regards the Moon in any other way; Aphrodite, who has the rulership of Taurus, chances to be in the domiciles or bounds of Kronos or Ares. The native having this will of necessity go unnourished; and both Antiochus and Apollinarius are in agreement with these [matters]. (p.22)
and
Next Ptolemy says, “But if the rays of the malefics bear on the places preceding the lights while those of the benefics bear on the succeeding places, the child that has been exposed will be taken up again and will live. And if then it should be configured, etc.” We must do an exegesis of this, since both Antiochus and Apollinarios say nearly the same things. (p.25)
Pingree suggests that these indicate that Antiochus is probably after Ptolemy, then, although I don’t quite see the logic. He also mentions the Anonymous of 379 which refers to Antiochus, together with Vettius Valens, Antigonus and Heraiscus as writing on the power of the fixed stars. In addition Firmicus Maternus, writing in the mid-4th century in his Mathesis II 29:2, quotes Ptolemy and Antiochus.
From this he concludes that Antiochus wrote in the second half of the second century. The logic, evidently, is that Ptolemy has to be before, while Porphyry, ca. 300, must be after. This does not seem very firmly established to me.
He then adds that Antiochus, in the Isagogika, references Hermes, Timaeus and Nechepso-Petosiris as authorities. The citations from Hermes look like the sort of thing that Dorotheus of Sidon was coming out with in the mid first century BC, while Nechepso-Petosiris he has already dated as early first century. No contradiction there, as Pingree remarks — but surely these all suggest an earlier date than 150-200 AD?
Interestingly Antiochus is used as an authority in Arabic astrological texts from the 9th century on, together with Dorotheus and Vettius Valens; a combination of authors already found in a 6th century source used in epitome III, which itself was used for epitome IV. Pingree infers that the 6th century source was translated into Arabic.
He then proceeds to analyse all these sources, coming finally to the conclusion:
An edition of Antiochus need include only Epitomes I, II, and IIa, together with the fragments in Arabic.
The remainder he ascribes to Rhetorius.
“Epitome I” contains the remains of the Isagogika. It is found in ms. Parisinus graecus 2425 (15th century), folios 232v-237v, where it forms chapter <62> of book 6. It has been printed as CCAG vol.8 part 3, p. 111-18. Pingree gives a table of contents, and remarks on the many passages which are also found in Porphyry. The text is incomplete in this, the unique surviving manuscript. The heading in the manuscript is “book 1 of the summary of the Isagogika of Antiochus”. There are 28 chapters, the last of which is incomplete. There may have been further chapters, and clearly there should be more than one book.
“Epitome II” contains the remains of the Thesaurus. It is found in ms. Florence Laurentian 28, 34 (11th century), on folios 84-93v. Some chapters cover topics from the Isagogika, but others are word for word identical with Porphyry, and one cites Paulus of Alexandria who composed the second edition of his own Isagogika in 378 AD! So this epitome is probably a work of the 5-6th century. It is printed in CCAG vol. 1, p.140-64. There are 53 chapters. A translation by Robert Schmidt (1993) is available from Project Hindsight.
“Epitome IIa” is a rewriting of various chapters of epitome II, undertaken ca. 1375 by the school of John Abramius. Pingree lists five manuscripts, one of which was destroyed in the 1904 fire of the Royal Library in Turin. A further six manuscripts he lists as deteriores. So “epitome IIa” is merely an additional textual source for epitome II.
Returning to Robert Schmidt’s translation of Antiochus of Athens, I have had difficulty relating his statements to CCAG. He writes:
The present translation bas been made from two sets of excerpts edited in the Catalogus Codicum Astrologorum Graecorum. The first set was excerpted from Rhetorius’ large compendium (no longer extant in its entirety), and Rhetorius had himself made these excerpts from a Thesaurus (or Treasury) of Antiochus. This set of excerpts was edited in Vol. I. p. 149 ff. by F. Boll. Many of the entries in this collection were apparently taken over almost verbatim by Porphyry in his Introduction to the Tetrabiblos.
The second set of excerpts (from Vol. III, p. 107 ff. also edited by F. Boll) is identified as being from the same Thesaurus of Antiochus. However. the sequence of excerpts seems to be broken with apparent excerpts from another works or works inserted. Most of these insertions are attributed to Heliodorus by the modem editor. A few of the sections are of doubtful authorship. We have translated those that the editor has attributed to Antioobus with some certainty.
But there is no work of Antiochus listed on p.107 of vol. 3 of the CCAG. The material he translates is in 9 chapters. And the material he lists for vol. 1 as beginning on “p. 109” in fact begins on p.108. When I have more time, I must try to reconcile these.
UPDATE: The comments on this post are well worth reading. In particular Jose tells us that the “second set of excerpts” translated by Schmidt are in fact found in vol. 7 of the CCAG (not vol. 3) on pp. 107-128. Indeed they are, under the heading, Excerpta ex Antiochi thesauro et ex Heliodoro.
The first set of excepts translated by Schmidt seem to be those on vol. 1 p.140-164: Rhetorii quaestiones astrologicae et Antiochi thesauris excerptae. So Schmidt is indeed translating “epitome II”.
Something really horrible is happening in the United Kingdom. The mass media are nearly silent. No politician dares do more than mumble a few hesitant queries. When I look at my TV, at my newspaper, I see mostly silence. Bloggers are silent, with the exception of the mighty Cranmer here and here.
The story is simple. A Christian couple, Peter and Hazelmary Bull, let out rooms in their home for “Bed and Breakfast” accomodation overnight, which they advertise under the name of the “Chymorvah private hotel” in Penzance in Cornwall. B&B’s are not as popular as they were, but many older people find it a useful way to supplement a meagre income. They advertised, but indicated that unmarried couples would not be accepted for double rooms. They were targeted by a gay pressure group, Stonewall, which wrote to them, as if it was a government body, and ‘warned’ them to desist. When they failed to do so, it sent two sodomites as agents provocateurs. These made a booking, without indicating that they were a gay couple, and turned up hoping to be turned away. In fact they were offered two rooms, but instead scampered off and denounced the Christians to the police. The couple were duly prosecuted under the 2007 Equality Act (Sexual Orientation Regulations), by Stonewall, funded by the government quango the Equalities Commission. The couple, being old and poor, could not afford to defend themselves but a small Christian charity called the Christian Institute funded the defence.
They were convicted. The judge jeered at them as “out of touch”, or so I am told, in phrases that might have come straight from the crooked and bullying trials of the Restoration period, and fined them savagely. The atheist British Humanist Association shrieked with triumph, of course — the idea that atheists favour liberty of conscience is also “out of date”, it seems. The establishment media dutifully followed the party line. The victims have appealed, of course, but since the establishment chooses the judges, and demands that they favour “diversity” — i.e. enforce political correctness — they are unlikely to win. Meanwhile, I learn from Cranmer, that loads of gays have been trying to book accomodation at that B&B, not to support the victims, but in order to drag them into court again and again until they go bankrupt.
This is a horrible story. It’s like reading something from Soviet Russia, or Nazi Germany. It’s sickening in its contempt for others, its hatred of right, its cynical choice of the weak and poor as victims.
You can find plenty of “comment” online “justifying” this evil. But the excuses for interfering with this poor old couple dishonour those making them. Most of them sound like the sort of self-excusing rhetoric that Goering trotted out at that hideous meeting after Krystallnacht, as “justification” for stealing the insurance payouts. The basic moral principle — do not do to others what you would not like done to you — is violated again and again.
Curiously, I myself have a story to tell, although I have not been involved. But I happened to notice an article Should Christian B&Bs accept gay couples on the BBC website (25th Jan. 2011). Leaving aside the question — surely in a free country, Christians should decide for themselves! — I happened to look at the “comments”: “Below is a selection of your comments”.
To my surprise, not a single comment of those chosen supported the B&B owners. Each and every one attacked them. One even pretended to be from a “conservative Christian” — and looked to me as if it had pretty clearly been faked by the editorial staff.
The BBC has a statutory duty of balance. So I wrote and complained:
The article follows up the case: ” Should Christian hoteliers be forced, by law, to offer hospitality to a gay couple?” The “selection of comments” posted is 100% in favour of the gays’ rights overriding those of the Christians.
In view of the relative numbers of each in our society, it seems incredible to me that this can possibly reflect either the number of comments made, or public opinion in general. It’s bias, in short.
In view of the bias, I suggest that it would be best to reupload the article minus all comments, with an apology to the public for this behaviour added to the end of the article. The name of the editor who did this should also appear in the apology.
It doesn’t matter what the issue discussed is, or what view we hold on it. What we expect, surely, is honest reporting. This cannot be such.
I got back an anonymous email:
Thank you for your message. The comments posted below the article are a representative sample of the opinions expressed by the many respondents, with nuanced views on the rights of the respective parties.
Bruno Beloff, for instance, points out that both the gay couple and the Christian hoteliers “gain by protecting each other’s rights”. Rachel says “it seems only fair that a B&B can state this in their terms and conditions, and it not be seen as infringing upon people’s rights”. And Karen adds that “The guesthouse owners have been judged unfairly”.
Several point out that they themselves are Christians, such as Joe, who says: “I disapprove of same sex relationships. If put in the same situation, I’d let them share the bed, and leave it to God to decide if it is right or wrong.”
Readers can look at the comments for themselves and see that not one of them backed the victims. They can form their opinion about this response. What honest man would respond like that? But the BBC too, is part of the establishment.
What is happening here? It can be summarised simply, as far as I can see: that, with the backing of the judicial system and the establishment, organised gay groups are running a campaign to force Christians out of public life and out of business. It sounds extraordinary when you say it like that, but what else can it mean?
It is probably relevant that last year all the Catholic adoption agencies in Britain were forced to close, because they would not undertake to place children with “gay couples”. Effectively, in modern Britain, Christians cannot run adoption agencies, nor run B&B’s. That is the law, it seems. What other businesses will it be found to be illegal for Christians to run next, I wonder?
Like Jews in medieval Europe, Christians in modern Britain are not allowed to run certain types of business unless they violate their religion. That’s the law, we are told.
Isn’t that incredible?
The answer to the question with which I started this post, unbelievably, is “About as legal as it was in Soviet Russia.” That is, if this really is good law.
The tool used is a law which was passed in 2007. The then Labour government, which had already passed a series of pro-gay laws, enacted an ‘Equality Act’ known as the Sexual Orientation Regulations. These made it an offence to “discriminate” against gays. They were drawn very widely, in order to affect as many people as possible, and equipped with savage penalties.
This law, like most of the rest, was not a random thing. Gay actor Ian McKellen openly boasted about a meeting he had with Tony Blair, 3 months before the latter’s election in 1997:
I reeled off Stonewall’s demands, and he nodded, wrote them down and put a tick by them all. Then he said we will do all that.
The scope of this law was so great, and their drafting so intentionally ambiguous, as to stir the torpid mainstream churches to protest, even archbishops, but in vain. Nor was this the limit of their ambitions: a law criminalising “incitement to religious hatred” which would have destroyed free speech was neutered by a campaign led by stand-up comedians, or it too would have been used against Christians who dared to criticise Islam. One minister boasted that the churches would have to hire lawyers — in a country where no-one can afford to do so.
The law is passed, and the stormtroopers are knocking on the doors. No doubt there is a list, a plan for all this. I wonder where bloggers come in that list? Soon, I would guess, soon.
And the silence is deafening. Cranmer has spoken up, but I haven’t seen another blogger express any criticism of this appalling business. No doubt many are too scared. Tory bloggers fear intimidation, or being accused of “tainting the brand” — as if there was any point to politics when you can’t criticise your foes. Those who do criticise these evil-doers do indeed risk losing their careers, their jobs, their livelihoods, risk being reduced to beggary. No campaign of hate is too mean to be directed against those who say The Thing That Cannot Be Said.
I hate having to write this piece. This blog is not about politics. But will it be said that “when they came for the Christians who ran hotels, I said nothing because I did not run a hotel”? Not here it won’t. It doesn’t matter that it is gays who are running this fascist campaign. It would be wrong whoever did it, and whoever the victims were. It is a sick, evil business.
Let us pray for the victims, that God may give them grace, and financial and other support, and deliver them. Let us also pray that Christians awake, and prepare for persecution. And let us also pray for the persecutors, that God may have mercy on them too. For, of course, no good end, even for themselves, is served by such evil.
UPDATE: See also eChurch Christian blog.
UPDATE: I note that some of the apologists for this evil try to claim “well other Christians think it’s OK”. The “other Christians” turn out to be heretics, of course, and the ploy is intended merely to confuse Christian attempts to defend themselves. The same tactic was used by the KGB when abusing Russian Christians.
UPDATE (28/1/11): The Daily Mail highlights continuing harassment of the Bull’s here.
Standing up for their beliefs has already brought them a hefty fine, a court battle and a string of abusive phone calls.
Now it could cost Christian hoteliers Peter and Hazelmary Bull their business as tormentors take to the internet to scare off customers.
They are apparently posting bogus reviews on travel websites to take revenge for the pair’s stance on gay couples.
The messages claim the hotel is dirty, unfriendly and infested with cockroaches – with one so-called reviewer even comparing it with a Thai prison cell.
The comments were exposed as lies after Mrs Bull, 66, found those who posted them claimed to have stayed in the winter – when the hotel was closed. …
By their fruits ye shall know them. And sadly even Cranmer has put out a post “it’s not for the believer to impose his morality on the unbeliever”, making the classic debating error of conceding to the enemy what should not be conceded for temporary advantage.
UPDATE: Cranmer’s Curate faces up to the next question — will Christian bloggers have to risk jail in order to preach against vice? And if so how?
if the UK segues into a politically correct dictatorship and it becomes illegal for Christian bloggers to denounce false religion, false teaching, idolatry and immorality in the robust way in which the New Testament does, what then? …
How would Christian pirate blogging work out in practice? Presumably it would not be necessary to resort to blogging from ships a la pirate radio in the 1960s or would it?
Furthermore, is it worth risking jail for the sake of blogging? Should Christians engage in illegal internet activity whether as writers or readers?
The answer, of course, is to ask God what we should do.
Curious Presbyterian gives the business its real name: “the gay sting against Christian Bed & Breakfast owners Peter and Hazelmary Bull” and reproduces remarks by Peter Hitchens from the Mail on Sunday:
As I suspected they would, the Christian hotel owners, Peter and Hazelmary Bull, came off worse in their courtroom struggle against Politically Correct Britain.
The law believes such people have no right to follow their own morals, except in private. The law also now states that homosexual partnerships are equal to heterosexual marriage, which New Labour tried to pretend was not the case.
Perhaps most importantly, the homosexual couple had their action paid for by us. Britain’s embryonic Thought Police, the Equality and Human Rights Commission, provided the money on your behalf and mine, whether we like it or not.
This is not the end of the revolution we are passing through. By the time it is finished, I will not be allowed to write or say this. Don’t believe me? Wait and see.
Curious Presbyterian is monitoring the stories, and, my, aren’t there a lot of them! All these from the last few days:
Well done, that man.
The 15th Idyll of Theocritus describes a festival of Adonis in Alexandria in Ptolemaic times. A commenter has suggested that the ancient scholia on Theocritus might contain more information.
I was not aware of the scholia, but a Google search quickly finds a reference to “Scholia in Theocritum vetera by Carl Wendel”. According to the 1911 Encyclopedia Britannica, here, Theocritus actually is extant in papyri of the 2nd century and the 5th, as well as the medieval copies, and there are important scholia in the best manuscripts such as Ambrosianus 222. This all leads me to Eleanor Dickey’s Ancient Greek Scholarship, which is the guide to the scholia.
What does she say about Theocritus (p.63)?:
The old scholia, which fill a volume much thicker than that of Theocritus’ own work, derive from a massive composite commentary assembled from at least two earlier works. One was a scholarly commentary dating to the Augustan period, composed primarily by Theon but also incorporating the work of Asclepiades of Myrlea (first century bc); in addition to many of the scholia, the surviving prolegomena and hypotheses have their bases in this commentary. The second major source of the composite commentary appears to be a work independently composed by Munatius of Tralles in the second century AD and containing a number of gross errors. …
These two commentaries were later combined, along with the work of the second-century commentators Theaetetus and Amarantus; it is likely but not certain that the compilation was done by Theaetetus in the second century. From the fourth to sixth centuries a revival of Theocritan studies resulted in some further alterations to the commentaries, but since no scholars later than the second century are named in the old scholia it is likely that no significant additions were made at that period. The scholia as they have come down to us represent a severely abridged version of the original commentaries, which were used by a number of early scholars in their fuller forms. There is thus a significant indirect tradition for the Theocritus scholia, involving Eustathius, Hesychius, various etymological works, and especially the scholia to Vergil. …
The standard edition of the old scholia is that of Wendel (1914 =TLG), which includes material derived from the indirect tradition and the Technopaegnia scholia but omits the papyri and the Byzantine scholia. The latter can be found in earlier editions of the Theocritus scholia, preferably that of Ahrens (1859), in which they are marked with “Rec”; the papyri must be consulted in their original editions. The definitive discussion of the scholia is also by Wendel (1920, with further references)…
and the references to Wendel are:
Wendel, Carl (1914), Scholia in Theocritum vetera (Leipzig; repr. 1966). Standard edition, excellent. [Google books here]
——— (1920), Überlieferung und Entstehung der Theokrit-Scholien (Berlin; Abhandlungen der königlichen Gesellschaft der Wissenschaften zu Göttingen, philologischhistorische Klasse, NF 17, Nr. 2). Indispensible study of Theocritus scholia, including their origins, the indirect tradition, and the Byzantine scholiasts. [Does not seem to be on Google books]
This is why I like this book. It gives you the orientation you need, and tells you where to find the text. What more could an introduction do? and it should certainly do no less.
The Wendel edition of the Scholia thankfully has an index at the front — so many continental editions of that period make you hunt around –, and the scholia on Idyll 15 are on p.305-317. This material is on the TLG CD, under “Scholia in Theocritum”.
Whether it contains anything of interest to us, tho, my Greek is inadequate to say!
In the updates to my last post, I stumbled across a translation of Porphyry’s introduction to Ptolemy’s Tetrabiblos that included an interesting-sounding work by a certain Serapion Alexandrinus, consisting of a short explanation of terminology.
A Google search brings me to this page, which gives the text of the work (from CCAG vol. 8.) plus a translation, all done by Eduardo Gramaglia. That is very useful to have!
We really need a list of astrological writers, with bibliography of editions and translations, online. The nearest we have is this, from Project Hindsight. This tells us about Serapio:
Serapio of Alexandria (of uncertain date, but probably B.C.E.). Not explicitly mentioned by Firmicus, but perhaps belonging to this period. The few surviving fragments of Serapio mostly deal with inceptional or katarchic astrology (that is, electional issues); there is one important fragment that sets out a general strategy for doing such katarchic investigations, and Serapio may have been one of the earliest systematizers of this theory.
Interesting, but a bit short of detail and indications of sources. But in the RealEncyclopadie, vol. 51, cols. 1666-7, I find him as Serapion of Antioch, known to Pliny the Elder (NH ind. IV, V) and Cicero (Att. II. 4, 1). According to the RE, the list of definitions apparently tells us (p.227, l.32) that Serapion wrote in Egypt.
UPDATE: The CCAG vol. 8, part 4, gives Serapionis Alexandrini excerpta on p.225, from codex 82 (i.e. Paris. gr. 2425).
For Sarapion or Serapion Alexandrinus, who perhaps is the same as Serapio of Antioch, a disciple of Hipparchus, or so it would seem, who taught at Alexandria, see Boll, Byzant. Zeitschr., VIII, 1899, p.525. The work from which excerpts are presented here was indeed written at Alexandria, as appears from p.227, l. 32, where he calls the sea as subjected to Aquarius th\n kaq’ h9ma~j qa/lassan; for Egypt according to the most ancient “chorographia”, as it is called, i.e. astrology, is under the dominion of Aquarius (Vettius Valens, p.12, 15, ff, Kroll, etc).
The anonymous work of 379 says that Serapion was before Ptolemy wrote about the appearance of the stars (CCAG, V, 1, p.205, l.17). Other fragments of Serapion may be found in CCAG 1, p.99, p.101; CCAG 5, 1, p.179-180; CCAG 5, 3, p.96.
Not a lot; but something.
I’m thinking of commissioning a translation of Porphyry’s Introduction to the Tetrabiblos of Ptolemy. It’s 44 pages of the CCAG volume 5, and I estimate it’s worth $1,000 to me. The work will require knowledge of the technical vocabulary of ancient astrological texts, so I’ve asked a scholar with knowledge in this area whether he knows anyone who’d be interested and competent. It will be interesting to see if there is.
The point of the translation is to reduce by one the number of untranslated works of Porphyry. I have some doubts whether the content will be of much interest, but the sum is relatively small, and the enquiry is worth making.
UPDATE: A commenter tells me that it was translated last year by Andrea Laurel Gehrz, An Introduction to the Tetrabiblos of Ptolemy, Moira Press, 2010, here. So I will cancel this commission.
UPDATE: And a second commenter tells me that it was translated again (!) last year by James Holden and published by the American Federation of Astrologers, together with a lexicon of technical terms by Serapio (who?) here:
This book contains a translation of the Introduction to the Tetrabiblos written by famous third century philosopher Porphyry. It is a sort of Astrological Dictionary, defining most of the technical terms used by the Greek astrologers of the Classical Period. The volume also contains a translation of the short treatise on astrological technical terms by Serapio of Alexandria.
About the translator: James Herschel Holden, M.A. is the Research Director of the American Federation of Astrologers and has been especially interested in Classical and Medieval astrological works.
Usefully the comment also gives this list of translations of ancient astrologers, which reviews both volumes:
Holden is technically more correct than Gehrz. The Greek original in fact flows (or so I presume) more or less as Holden has rendered it. … Holden’s translation is not idiomatic to modern English speakers. With Holden’s translation we struggle to understand what Porphyry has (presumably) stated clearly. We are additionally hobbled by Holden’s refusal to fully translate. We are left with “kollesis” as well as the presumably atypical use of the word, “application“. Much of what Holden has translated is very nearly gibberish. We come now to the Gehrz translation, which rings with clarity.
The site is a non-scholarly one. But it is useful to know that a translation exists of Firmicus Maternus’ Matheseos. It is interesting to learn of Dorotheus of Sidon, a 1st century AD verse astrologer, whose work exists in Persian translation! Rhetorius is then listed:
Rhetorius the Egyptian seems to have lived around 505 AD; he compiled a valuable compendium of the works of Antiochus & Porphry, with excerpts from Vettius Valens & some other earlier writers. His book seems to have been entitled, From the Treasury of Antiochus, an Explanation & Narration of the Whole Art of Astrology. A number of chapters are nearly identical to chapters in Porphyry’s Introduction. This probably indicates that both Rhetorius & Porphyry independently borrowed those chapters from Antiochus of Athens.
For Serapio, we get this:
The identity of Seraphio, his dates, are unknown. It is speculated he lived in the first century BC or AD, which is rather vague, and that his book (more like a monograph) was compiled around 1000 AD, perhaps, again, by Demophilus.
Which is a little baffling. Then there are a couple of translations of Manilius (1st c. AD) including the Loeb, and then of Ptolemy’s Tetrabiblos, one of which is also a Loeb.