From my diary

I’ve been in Iceland for the last few days.  Wonderful!

UPDATE: I didn’t say anything in advance because I didn’t think that I ought to announce in advance that I was away.   The web of today is not the friendly place of five years ago, sadly. 

Now I’m not sure that my adventures in Iceland are really relevant to this blog, but if I wake up tomorrow, I might stick up a photo or two.  It was the best holiday that I have had for years — a much needed complete break.

The Origen book is still going ahead, and with luck the text will be pretty much complete soon.  I also need to pay some attention to a proposal.  Finally a reader has sent me some rather good material with permission to put it up here.  So there will be stuff when I am fit to get to it.  I still have some things to do offline, however, so expect patchy blogging for a while yet.

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Bede on Yule

In De ratione temporum (On the reckoning of time), chapter 15, the Venerable Bede lists the English months:

In olden time the English people — for it did not seem fitting to me that I should speak of other nations’ observance of the year and yet be silent about my own nation’s — calculated their months according to the course of the moon.  Hence, after the manner of the Greeks and the Romans, [the months] take their name from the moon, for the moon is called mona and the month monath.

The first month, which the Latins call January, is Giuli; February is called Solmonath; March, Hrethmonath; April, Eosturmonath; May, Thrimilchi; June, Litha; July, also Litha; August, Weodmonath; September, Halegmonath; October, Winterfilleth; November, Blodmonath; December, Giuli, the same name by which January is called.  They began the year on the 8th kalends of January [25 Dec.], when we celebrate the birth of the Lord.  That very night, which we hold so sacred, they used to call by the heathen word Modranecht, that is, ‘mother’s night’, because (we suspect) of the ceremonies they enacted all that night.

The months of Giuli derive their name from the day when the sun turns back [and begins] to increase, because one of [these months] precedes [this day], and the other follows. … [1]

‘Giuli’ is Yule, I believe.  Note how it is a two-month month.

 

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  1. [1]Bede, The reckoning of time, translated … by Faith Wallis.  Liverpool, 2004, p.53-4

Wondering about Yule

I was just wondering about “Yule”, and what is really known about it, what the ancient/medieval sources are.  Generally we hear jeering about it at Christmas, and that’s it. 

A look at the web suggests that no-one online knows anything about the subject.  Certainly those who talk about it don’t seem troubled as to what, if any, evidence there might be. 

It might be interesting to research and put online the primary sources, whatever they are.  When I feel more like it.

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Early papyrus fragment of Romans 9-10?

Via Paleojudaica I see a report on Evangelical Textual Criticism of an interesting CNN report.  The statement is that “within the last 48 hours” a fragment of Romans has been discovered, dated to the mid-2nd century AD.  The interview is vague, but it sounds as if a team somewhere in the US has been taking something — cartonage from an Egyptian burial? — and separating out the layers, and finding fragments of all sorts of things.  What else, one wonders?

I don’t suppose that I am alone in feeling rather uncomfortable with the context in which this announcement is made — essentially a non-specialist talking to a reporter about an exhibition for the general public.  I think we need to be very wary here.

There is no reason why such a discovery should not be made, it must be said.  It’s not really that early, for New Testament papyri.  Second century Christian papyri are familiar to us all.  Classical and patristic scholars are less fortunate, of course.

But before we get too excited, let’s be sure of the facts.

Hope it’s true!

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Glenn Myers, Life Lessons : life-changing stories for Christian growth

Over the last few days, I have been reading life lessons: life-changing stories for christian growth, ed. Glenn Myers, Christian Focus, 2010.  It’s a slim paperback, less than 100 pages.  It consists of ten chapters, in each of which someone reflects on their life, and how God has worked in it.

It’s been enormously helpful to me, because it’s real.  These are people who have had real problems.  They have not always overcome them, but had to learn to live with them.  Yet they all know God, and are faithful to him.

It’s also easy to read, and intelligent.

I won’t give a link to an online shop.  Go to your Christian bookshop and support them by buying or ordering it.  It will do you good.

All of us need something to aspire to.  Books of Christian testimony can sometimes be a little corny, or superficial.  This one is gold.

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Does God only use “people” people?

Does God only use the ‘people’ people? 

There are two sorts of people out there.  There are those focused on other people, and there are the task- or thing-oriented people.  I know that I am in the latter class, and indeed I only function among others by means of some carefully fabricated plastic personalities.  Most of us, perhaps, do the same. 

It’s like getting a lame dog over a stile.  Some people will pick up the lame dog and lift it over the stile.  Others will look at the stile and say, “We need to redesign this stile so that lame dogs can get themselves through it.”

Neither is wrong.  Temperament comes into this a lot.

But … does God only want the first sort?  It sometimes seems so.  Certainly those who are NOT people oriented find only a marginal role in most Christian activity.  They get set to do the magazine, or stuff like that (hey, I’ve been there!)  Can we think of a thing-oriented person in the bible?

It’s worth praying about.  God calls us to be like Him, to submit to Him, to be changed by Him into what he meant us to be. 

So how does it work for those of us who are socially awkward, rather isolated?  What does God want of us?

And, of course … how on earth do we ever get married, if the Christian girls all want to marry the other sort!

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Finding Christians in your local town in the UK

I’ve been trying to connect with Christians in my local area.  It’s always a tiresome process, when you move to a new town, and a lot of people do not manage to make the transfer.

Traditionally you made the rounds of the local churches, in a series of Sunday services; the good, the bad, the mad and the embarrassing.  If you were lucky, you found someone who you could relate to, and settled in that church.  If you weren’t — and a lot of people weren’t — you got more and more embarrassed, and gave up after church number four-to-eight (depending on your persistence level).

But the web has made quite a difference, I find.  People are setting up sites to network people.  In my own town, for instance, a search on “<town name> Christians” brings up some dubious sites and then a site which contains a calendar of events, lists of projects, and so forth.  It’s not perfect, and there are dreck “events” in there, but it gives you a bit more than you might otherwise get.  The newcomer can at least go along to some of the evidently larger events and see a cross-section of people from the area.

Facebook is also coming into its own.  You get things in Derby like the Derby Community Church on FB here, with a link to its own website; and the Derby City Mission here.  In some ways these are more useful than the standalone websites, since they get updates and can be watched for news.

It’s really hard for Christians who move town to integrate into the new community, whether they are single or married.  There seems to be practically no horizontal communication.  I wonder how many of those people who leave Christian Unions when they leave college every summer, most of whom go to new towns, actually make it through and get hooked up to the Christian community in their new town.  Few, I would guess.

Surely something could be done?

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Ibn Abi Usaibia: an analysis of authority

Douglas Galbi has been working on the text of Ibn Abi Usaibia, and has come out with some interesting metrics on how the author sees the authority of various people mentioned in it.

Galen of Pergamon dominates among Greek figures in History of Physicians.  References to Galen measure 0.55 on an authority index in which references to Allāh / God measure one.  The three next most frequently referenced Greek figures are Hippocrates, Aristotle, and Plato.  They have authority indices of 0.26, 0.22, and 0.10, respectively.  Galen himself emphasized the authority of Hippocrates.  Hence the relatively frequent references to Hippocrates are partly an effect of Galen’s authority.   Aristotle, who wrote extensively on anatomy, taxonomy, and philosophy, is a much bigger figure than Galen in modern Western classical studies.  But references to Aristotle in History of Physicians are less than half as frequent as references to Galen.

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Field research on manuscripts and monasteries in Ethiopia

Via the EthiopianLit list, I receive this intriguing announcement of a talk at Princeton University in March, which I would certainly go to, if I could.

Nobody has any idea what exists in Ethiopic.   There’s gold out there, you know?

Preserving the African Archive: Field Research on Early Manuscripts and Monasteries in Northern Ethiopia

Denis Nosnitsin, University of Hamburg
March 27, 2012 4:30 pm
127 East Pyne, Princeton University

Ethiopia has one Africa’s largest archives, with tens of thousands of written sources held in around 600 monasteries and 20,000 churches, some of which date to the early Middle Ages. Very little from these archives has received scholarly evaluation, with less than ten percent having been microfilmed or digitized and far fewer being researched or translated. A great part of this unique heritage is on the verge of extinction and urgent action needs to be taken to save it from complete disappearance.

In this talk, Dr. Nosnitsin will present information about his innovative project Ethio-Spare based at Hamburg University, funded by a European Research Council Starting Grant, and focused on digitizing the most important monastic libraries and archives in Ethiopia and creating searchable databases that will allow quantitative and qualitative research into Ethiopian literature. He will then present his own historical and philological research on two of the more important Ethiopian hagiographies. For more information, contact Wendy Laura Belcher wbelcher@princeton.edu.

Dr. Denis Nosnitsin, a research fellow at Hamburg University, is an expert in African literatures, especially that in Ge`ez (Ethiopic), Amharic, and Tigrigna, as well as in the pre-modern history of the region. He is the principal investigator of the project Ethio-SPARE. His current research is on Ethiopian hagiography and historiography, monastic manuscript collections and Ethiopian Christian manuscript culture, and historical analysis of marginal notes and documents in Ethiopian manuscripts. His  degree in African (Ethiopian) philology is from St. Petersburg State University. He has published in Aethiopica, Orientalia Christiana Periodica, Scrinium, and Africana Bulletin. For more information, see
http://www1.uni-hamburg.de/ethiostudies/ETHIOSPARE/ethiospare.html 

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What kind of Thule am I?

I’m off to Iceland soon, a trip booked early this year.  I hope to see the Northern Lights.  Considering the cost, I really hope to see the Northern Lights.  But man proposes, and God disposes, and it will be very well in either case.

This evening I was wondering if there was any classical angle to Iceland, and I found myself remembering Antonius Diogenes, The incredible wonders beyond Thule.  This is a Greek novel of unknown date, preserved now only in Photius’ Bibliotheca, codex 166.  I made a translation of this from the French here long ago.

I don’t know anything about the classical idea of “Thule” at all.  I find a certain amount in the Wikipedia article, which gives a series of classical sources including Strabo and Pliny.

I have doubts that any classical traveller ever made it so far as Iceland, however.

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