From my diary: more on Ephraem Latinus, “De Beatitudine Animae”

Finding myself slightly at a loose end yesterday, I found myself thinking about Ephraem Latinus.  This is a small collection of sermons in Latin (the so-called “paruum corpus sermonum”), mostly translated from Ephraem Graecus in antiquity.  I thought about making a post on these; and then I discovered that I did just that in 2018, here.

The post suggested that making an electronic text might be a helpful thing to do, and so I thought that  I might give it a go.  I’ve written elsewhere about De beatitudine animae, and so that was the obvious candidate.  The ancient Latin translation is CPL 1143ii.

But where to find a text to transcribe?  These texts have never been edited critically.  The link on my original post suggested only two sources; an incunable by Piscator, and Assemani’s 18th century edition.  But the latter turned out to contain only a modern translation, not the ancient Latin translation.  The incunable certainly had the stuff, and there was a link to the Darmstadt university copy.  But then I found that the online copy was too low a resolution to read!  I dropped a note to Darmstadt – after all nobody can use what they had there – and I got a very quick reply and a zip file of .jpg files in a better resolution.  I was rather impressed with their professionalism.

Here’s the opening portion of the text (ugh!).  Note how “Ca.I” is 4 lines before the first words of the text, “Beatus qui odio”?

Ephrem Syrus, Sermones, ed. Kilianus Fischer (Piscator), Freiburg im Breisgau c. 1491, fol. 12-13v.

But meanwhile I had started to look at manuscripts.  These were mostly in Bavaria, at the BSB library.  Reluctantly I started to transcribe the text from one of them, with some difficulty.  Here’s another, BSB Clm 14364:

Thankfully then I learned of another edition, printed in 1563 by Menchusius.  This was not hard to find, and proved to have the text, in a form that could be OCR’d.  Unfortunately it also contained the long-s – why can’t OCR do this now? – but I could cope with that.  The text has a small amount of abbreviation, but probably not more than I could handle.

Jacobus Menchusius, Opuscula Quaedam Divini Beati Ephraem, Mayer (1563), f.10v f.

That’s a whole lot better to work with.  It did take a little while to OCR and create a basic text of De beatitudine animae.  I then started to compare it to the Piscator edition.  Immediately I saw that the text in Menchusius is divided into 7 chapters, with six unnumbered headings, while Piscator is divided rather confusingly into four.  The manuscripts accessible to me do not seem to have any system of divisions.

The Word document that I now have probably contains some OCR errors, and a few places where I have expanded the abbreviations wrongly or whatever.  So the next stage is to go through it. A spell-check seems indicated, for one thing.  We’ll see!

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Letter 43 of the Nestorian Patriarch Timothy I, on translating Greek philosophy into Arabic

The newly discovered text of Porphyry, On Principles and Matter, (see yesterday) is actually mentioned in a letter written by the Nestorian patriarch Timothy I.  I find that an English translation of this exists, by Sebastian Brock, “Two letters of the Patriarch Timothy from the late eighth century on translations from Greek,” in: Arabic Sciences and Philosophy 9 (1999), 233-46, together with a detailed commentary.  The author consulted several manuscripts to correct the text.

We all know that “Greek science comes to us from the Arabs.”  Christians living in the conquered lands were the translators, so it is interesting to see a letter from one of them.  The “king” referred to below is the Abbasid caliph al-Mahdi.  Apparently Syriac texts of this period all use the term “king” for the caliph.

LETTER 43, TO PETHION

1.  To the God-loving priest and teacher, Rabban Mar Pethion: Timothy the sinner greets you and hopes to see you.

2.  The royal command required of us to translate the Topika of the philosopher Aristotle from Syriac into the Arabic tongue. This was achieved, with God’s help, through the agency of the teacher Abū Nūh. A small part was done by us as far as the Syriac was concerned, whereas he did it in its entirety, both Syriac and Arabic; the work has already reached a conclusion and has been completed. And although there were some others who were translating this from Greek into Arabic – we have written to inform you how and in what way it happened that all this took place – nevertheless (the king) did not consider it worth even looking at the labours of those other people on the grounds that they were barbaric, not only in phraseology, but also in sense, whether because of the natural difficulty of the subject (hypothesis) – for you are aware of the style (eidos) of the Philosopher in matters of logic, and how and to what extent he infuses obscurity into the beauty of (his) meaning and sense -, or as a result of the lack of training of those who approached such things. For you know the extent and magnitude of the toils (agōnes) and labours such a task requires. But (the king) entirely approved of our labours, all the more so when from time to time he compared the versions with each other.

3.  Let your Eminence sagely ask and enquire whether there is some commentary or scholia by anyone, whether in Syriac or not, to this book, the Topika, or to the Refutation of the Sophists, or to the Rhetorika, or to the Poetika; and if there is, find out by whom and for whom (it was made), and where it is. Enquiries on this should be directed to the Monastery of Mar Mattai – but the enquiries should not be made too eagerly, lest the information, (the purpose of the enquiry) being perceived, be kept hidden, rather than disclosed.

4.  Job the Chalcedonian told me that he has seen a small (number) of scholia on the Topika, but only, he said, on certain chapters. But let your Chastity doubly enquire about scholia or a commentary on these books.

5.  Send us the other volume of Athanasius, so that we can copy it out. We have the first. I think the translation is by Paula, for on the title (kephalaion) of the book the following is inscribed: ‘First volume (pinakidion) of the holy God-clothed Gregory the Theologian, which the Abbas Mar Paula translated from Greek into Syriac in the island of Cyprus’. The revision, so it says, is by Athanasius. So much for this.

6.  Search out, too, for the treatises on the natural principles (lit. heads) of bodies, written by someone of the Platonic school (dogma); it begins: ‘Concerning the natural principle of bodies some have said…’. The first treatise gives the opinion of all the earlier philosophers and sets out the Ideas (ideai) and Platonic Forms. The second treatise begins by speaking of matter (hylē), species (eidos) and negation, following Aristotelian teaching (dogma). (The author) deals with it in five sections, but the treatise is incomplete. Search out to see if these treatises can be found – both what remains from the second treatise, and the rest of what follows on from these.

7.  Search out for a work by a certain philosopher called Nemesius, on the structure of man, which begins: ‘Man is excellently constructed as a rational soul and body…’. He brings the subject to an end in roughly five sections; at the end he promises to deal with the soul, but this second part is missing.

8.  Please search out and copy for us Dionysius in the translation of Athanasius or that of Phokas.

9.  Peace to you and to all the brethren.

The reference to the Porphyry text is in section 6, and this was of course opaque to Dr B. back in 1999.  He tells us that “Job the Chalcedonian” was the Melkite patriarch Job.  “Athanasius” is not the famous bishop of Alexandria but Athanasius II of Balad, the monophysite patriarch who revised an existing translation by Paul of Edessa (“Paula”) into Syriac of the homilies of Gregory Nazianzen (“Gregory the Theologian”).  The same Athanasius and also translated ps.Dionysius the Areopagite, whose translation was itself revised by Phocas of Edessa.  The latter version is still preserved in a number of Syriac manuscripts.  The Nemesius text is De natura hominis (CPG 3550), but only fragments of the Syriac version survive.  The still famous monastery of Mar Mattai near Mosul was then and still is a monophysite monastery.  It was evidently well-stocked with books.  Timothy, as patriarch of the the rival Nestorians, had to conceal that he was the originator of the enquiry.

The letters of Timothy I have all been edited with German translation in the magnificent CSCO series by M. Heimgartner (list of volumes).  The relevant volume is M. Heimgartner, Die Briefe 42 – 58 des Ostsyrischen Patriarchen Timotheos I, CSCO 644 and 645, Peeters (2012).  Sadly I was unable to access this volume, however, but no doubt a PDF exists somewhere.

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A lost Greek philosophical text rediscovered in Syriac: Porphyry’s “On Principles and Matter”

The discovery of a lost text from ancient times is not something that happens every day.  Obviously it’s exciting when it does!  Strangely a recent discovery seems to have passed mostly unnoticed.

The text in question is On Principles and Matter, a text written by none other than the famous Porphyry, the late 3rd century neoplatonist philosopher.  He was a disciple of Plotinus, whose Isagoge (Introduction to Logic) was translated into every ancient language.  He is also known as the author of a lost text against the Christians.

The original Greek remains lost, but the work was discovered in a Syriac translation by researcher Yuri Arzhanov of the University of Salzburg.  It then turned out that the Nestorian Patriarch Timothy I (778-820 AD) references the work in his Letter 43.

The manuscript was discovered at Deir al-Surian (= “Monastery of the Syrians”), the famous monastery in the Nitrian desert that preserved an enornous haul of Syriac literature, brought to England in 1842 by Archdeacon Tattam.  In recent years there has been a Polish mission at work at the monastery, sponsored by the Levantine Foundation (website seems to be down).  A catalogue of the 48 manuscripts (mostly a single quire) and fragments (some 200+) was published in 2014 by Sebastian Brock and Lucas Van Rompay.[1]  This was inaccessible to me, but thankfully Syriacist Grigory Kessel published a review which is accessible on his Academia page here.  This review tells us quite a bit:

Regrettably, the authors do not give any further information on the history of the remaining Syriac manuscripts. According to Murad Kamil, the manuscripts in fact were found during restoration works (“a few years ago Anba Tawfilus, the bishop of the monastery, when he was repairing a wall, found a case with a number of Syriac mss”). …

Frgm. 27 belongs to the famous codex BL Add. 12150, the oldest dated Syriac manuscript (411); Frgm. 9 comes from the Codex Curetonianus (BL Add. 14451), one of the two known manuscripts of the Old Syriac Gospels; and Frgm. 8 belongs to BL Add. 14528, an early list of biblical lessons. As far as the Patristic texts are concerned, Frgm. 4 belongs to BL Add. 14552, a unique witness of the Homilies on Luke by Cyril of Alexandria. Frgm. 7 once formed a part of BL Add. 12159, which contains the Cathedral Homilies of Severus of Antioch. Two flyleaves attached to the manuscripts Syr. 1, Syr. 9 and Syr. 31 turn out to derive from BL Add. 17270, our only witness of a commentary on the works of Mark the Solitary presumably written by Babai the Great (the text remains unedited).

Murad Kamil was a Coptic scholar who visited the monastery in 1951, and drew up a list of the manuscripts there, but never published it.

The Porphyry text is found in MS. Deir al-Surian Syr. 27, which contains a number of other texts. Our text is given there without author or title.  However the author calls himself a disciple of Longinus and Plotinus, and comparison with extant fragments of Porphyry leaves no doubt as to the author.  The title is modern.  At least one scholar has wondered whether it is, in fact, not a separate work, but a portion of Porphyry’s lost commentary on Plato’s Timaeus.

A scribal note at the bottom of f.111r indicates that the manuscript was given to the monastery by Abraham b. Zur`a, when he was Coptic patriarch between 975-8 AD.   The patriarch must have brought a number of Syriac manuscripts with him to Egypt.

Dr Arzhanov published the Syriac text with an English translation: Yury Arzhanov, Porphyry, ‘On Principles and Matter’: A Syriac Version of a Lost Greek Text with an English Translation, Introduction, and Glossaries, DeGruyter (2021).  Series: Scientia Graeco-Arabica 34.  It is currently accessible on Archive.org here.

Dr A. also edited a volume of papers about the discovery: Yury Arzhanove (ed.), Porphyry in Syriac: The Treatise ‘On Principles and Matter’ and its place in the Greek, Latin, and Syriac philosophical traditions, DeGruyter (2024).  From the introduction:

In 2021, a previously unknown work by Porphyry of Tyre (d. 301/305 AD) preserved in a Syriac translation was made available to historians of philosophy (Arzhanov 2021). The treatise, which has come down to us without any title, was published as On Principles and Matter (abbreviated as PM). This text not only enlarges our knowledge of the legacy of the most prominent disciple of Plotinus but also serves as an important witness to Platonist discussions of first principles and of Plato’s concept of prime matter in the Timaeus, since it contains extensive quotations from Middle Platonist philosophers (e.g., Atticus and Severus).

Soon after the edition of the PM, Alexandra Michalewski published a review of it in the journal Etudes platoniciennes (Michalewski 2022), stressing the importance of the newly discovered text both for our understanding of Porphyry’s views and for our knowledge of the Middle Platonist interpretation of Plato’s Timaeus. In addition, the French scholar pointed out the similarity between some portions of the PM and the final part (De Silua) of the commentary on the Timaeus composed in Latin in the fourth century AD by Calcidius (see Michalewski 2022, §§19–21). The close proximity between the published Syriac treatise and the Latin text of Calcidius has been established independently by Michael Chase (see his chapter in the present volume).

Parallels between the treatise preserved in Syriac translation and the Latin text of Calcidius turn out to be one of the most important keys to our interpretation of the PM. These parallels further strengthen the attribution of the original Greek text that underlies the PM to Porphyry, since scholars long assumed that the section De Silua in Calcidius’ commentary depended on a work of Plotinus’ disciple. In addition, a number of publications which appeared after the edition of 2021 made apparent the value of the quotations from other philosophers (which mostly belong to the period of Middle Platonism) preserved in the PM (Ge 2022).

The work itself is philosophy, which will appeal mainly to specialists.  But all the same, it is wonderful to have a bit more of antiquity.

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  1. [1]Brock, Sebastian, and Lucas Van Rompay, Catalogue of the Syriac Manuscripts and Fragments in the Library of Deir al-Surian, Wadi al-Natrun (Egypt), Peeters (2014).

Moses the Black: A Fake Quote?

The following quotation has begun to spread online through “quotation” websites:

You fast, but Satan does not eat. You labor fervently, but Satan never sleeps. The only dimension with which you can outperform Satan is by acquiring humility, for Satan has no humility. – Saint Moses the Black.

Indeed this was posted on Twitter yesterday, with the comment: “An absolute banger of a quote from Moses the Black.”  The source is the OurChurchSpeaks site, also on Instagram.

But is it genuine?

Moses the Black, also known as Moses the Robber, is one of the Desert Fathers who appears in the various collections of sayings and lives.

The Apothegmata Patrum collection exists in two versions, the “alphabetical” collection, and the “systematic” collection (there is a third version, of anonymous sayings, known as the “anonymous” collection).  The “alphabetical” collection was translated by Sr Benedicta Ward, “The Sayings of the Desert Fathers – The Alphabetical Collection” (1984), and Moses the Black is on p.138-143.  But this contains nothing like our quotation.

The “Systematic” collection was translated by John Wortley, The Book of the Elders: Sayings of the Desert Fathers: The Systematic Collection, (2012).  This contains a number of sayings by Moses the Black, but not ours.

The “Anonymous” collection was also translated by John Wortley, The Anonymous Sayings of the Desert Fathers, Cambridge (2013).  The section on humility does not contain our saying.

The “Lausiac History” of Palladius also devotes a section to Moses the Black, here known as Moses the Ethiopian.  The ACW 34 (1965) translation gives this on pp.67-70.  But this too contains nothing like our quotation.

This raises questions about whether the saying is authentic.

A search in Google Books produces no results.  This is surprising, because books of sayings and quotations are in there.  It tends to suggest that this is a very recent coinage, and from an online source.

A Google search using a custom date range produced decent results only from 2022 onwards.  There were a few hits before then, but these seemed in fact to date later or otherwise be illusory.

In the absence of definite evidence, I would recommend caution.  But it looks like a fake quote.

Update: My thanks to Dr Sever Voicu who points out in the comments that this is indeed a saying of the desert fathers, although not attributed to Moses the Black.  It can be found in the “Systematic Collection”, chapter 17, paragraph 32, and is translated by John Wortley thus:

32. The fathers used to say, “The devil can imitate everything. As for fasting, he never ate; as for watching, he never slept. But humble-mindedness and love he cannot imitate. So let there be a great effort on our part to have love within us and to hate pride, through which the devil fell out of heaven.” – John Wortley, p.308.

So the saying is authentic – obviously paraphrased slightly – but the attribution is not.

Thank you, Dr V.!

I had forgotten, but I found that in 2018 I wrote a bibliographical post on the various collections of sayings.  It’s here.

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