This afternoon I sent an email to Lightning Source, who print my books, to take them out of print and close the account. The account actually belongs to my company, which I may have to dissolve in April as a result of some legislative tax changes.
You might be able to buy copies on Amazon if you are quick! The hardbacks will not be coming back.
But a small amount of sales has continued with the Origen Homilies in Ezekiel volume, and it would be nice to keep this accessible.
Since 2014, when I last did this sort of stuff, the world has changed. Everybody seems to use Amazon KDP. Lightning Source – or Ingram – was always a pain to deal with. So this evening I have been looking back on my hard disk, and trying to set up the Origen volume in KDP.
It’s time-consuming. I have an ISBN for each volume, yet Amazon do not recognise them. The provider – also a pain to deal with – has since changed its offering for managing ISBNs. I’ve been reduced to emailing them for help.
Then there is the cover. This was done using a Lightning Source template. Of course Amazon don’t recognise that. I’m going to try cropping the template and uploading the raw image. We’ll see if it works!
At the end of Mission und Ausbreitung des Christentums, (Leipzig, 1902) Harnack discusses a curious little Greek text, which purports to be the canons of a council held in Antioch by the apostles. There are nine canons. Harnack’s work is online at Google books in English as The Expansion of Christianity in the First Three Centuries, in which it begins on p.88. He gives the Greek, but not a translation.
The history of the work is quite interesting. It was discovered in the 16th century in an “antiquissimus codex” – “a most ancient manuscript” – by Turrianus, who used it in his work Aduersus Magdeburgenses Centuriatores pro canonibus apostolorum et epistolis decretalibus pontificum apostolicorum, in five books, written in defence of the False Decretals against the protestant authors of the Magdeburg Centuries. This was printed in 1572 in Florence, and in 1573 in Paris and in Cologne. His discussion is in book 1, chapter 25 (p.123 of the Cologne 1573 edition, online here). He gives the heading and a couple of excerpts in Greek, but of the remainder he gives only extracts in his own Latin translation.
The manuscript that he used is unknown today, and the work attracted no further attention. For his pains Turrianus was accused of forging the text.
In the 19th century a slightly different copy of the text was discovered by J.W.Bickell in a 14th manuscript in Munich (Monac. Gr. 380). He printed the Greek, with apparatus, and with a German translation, in his Geschichte des Kirchenrechts, 1843, vol. 1, p.101-4 and 138-143. (Online at Google books here).
As you can see, the German is printed in Fraktur, which makes reading his material rather awkward. Fortunately Google Books can recognise Fraktur, even if the rest of us cannot, and I have copied their OCR of his translation and readded the punctuation:
Außzug des heiligen Märtyrers Pamphilos aus der Synode der Apostel in Antiochia d.h. aus den Synodalbeschlüssen der selben die von ihm in der Bibliothek des Origenes aufgefunden sind.
1) Nach unsers großen Gottes und Heilandes Jesu Christi Auferstehung und Himmelfahrt nannten die damaligen Menschen diejenigen die an sie glaubten, Galiläer. Nachdem sich daher die Apostel in Antiochia in Syrien versammelt hatten, verordneten sie zuerst daß die Galiläer Christen genannt werden sollten, mit dem Beinamen heiliges Volk königliches Priesterthum nach der Gnade der heil Taufe.
2) Daß die Getauften nicht beschnitten werden sollen nach dem Gesetz der Juden, da die göttliche Taufe eine nicht mit Händen gemachte Beschneidung ist in der Ausziehung des alten Menschen, der die alte Sünde von sich geworfen hat.
3) Daß von jedem Volk und Geschlecht die welche durch den rechten Glauben gerettet sind aufgenommen werden sollen, und das Wort der Wahrheit in alle Völker verkündet werde.
4) Daß die Geretteten sich nicht mehr verirren zu Götzenbildern, sondern die gottmenschliche unbefleckte, nicht mit Händen gemachte Säule des wahren Gottes und unsers Heilandes Jesu Christi und seiner Diener entgegenbilden sollen den Götzenbildern und den Juden, und sich nicht mehr verirren zu den Götzenbildern noch sich gleichstellen den Juden.
5) Daß die Christen sich nicht gleichstellen sollen den Juden in Hinsicht auf Enthaltung von Speisen, sondern sogar Schweinefleisch essen dürfen, da der Herr den Ausspruch gethan hat, daß das was in den Mund geht, nicht den Menschen beflecket, sondern was aus dem Menschen ausgeht, als aus dem Herzen herauskommend, und daß man nicht nach dem Buchstaben folge, sondern im geistigen und höhern Sinne. Denn die viehische Synagoge der Juden verabscheut das Schwein, ist aber in Bosheit befangen nach dem prophetischen Wort, daß sie sich mit Schweinefleisch gesättigt und die Überbleibsel ihren Kindern zurückgelassen hätten. Auf gleiche Weise ist es den Christen nicht verwehrt Schalthiere und ungeschuppte Fische zu essen. Denn man sieht daß er auch so auf geistige Weise auf den thörichten Sinn derselben, die wie eine Schale die Lehren der Wahrheit von sich werfen, hingedeutet hat.
6) Daß die Christen nicht das Geld lieben sollen, da der Herr gesagt hat: sammelt Euch nicht Schätze auf Erden wo Motten und Rost sie zerstören, und besonders durch ungerechte Mittel. Denn es steht geschrieben: niemand kann zweien Herren dienen, und ihr könnt nicht Gott dienen und dem Mammon.
7) Daß die Christen nicht unterthan seien der Gefräßigkeit, und sich enthalten üppiger Schauspiele, und nicht voreilig schwören: da der Herr geboten hat überhaupt nicht zu schwören, weder bei dem Himmel, weil er der Thron Gottes ist, noch bei der Erde, weil sie der Schemel seiner Füße ist, noch bei Jerusalem, weil sie die Stadt des großen Königs ist, noch bei deinem Haupte sollst du schwören, weil du nicht Ein Haar weiß oder schwarz machen kannst, sondern Eure Rede soll sein ja, ja, nein, nein, was aber darüber, ist das ist vom Üebel.
8) Daß sich alle Christen enthalten sollen der Possen, der Zoten und Lästerung, und was sonst noch für heidnische Sitten. Und daß sie sich ihnen (den Heiden) nicht gleichstellen sollen, damit die Einfältigen nicht verführt werden.
9) Daß die Christen nicht Blut essen sollen, sondern sich enthalten des Bluts und des Erstickten und der Unzucht.
It was also reprinted by Pitra, Historia et monumenta Juris eccl. Graecorum (Rome, 1864), I, 88-91 (online here); with a Latin translation made by a certain Achilles Statius in the 16th century. Usefully Pitra gives a list of manuscripts (which Bickell did not do):
Vallicellan. F. 10, f. 24-26, membranae, saec. XI.
Vallicellan. F. 86, f.162, 163, versio latina ex praecedente, manu Achillis Statii, ipsoque auctore qui floruit a. 1524-1581.
Florentin. laurent. plut. X, code. 1, f. 3, saec. XIII.
Coislin 211, f. 278, chartaceus, saec XI.
Monacensis 380 bombycin. saec. XVI.
A French translation is given by Paul Lejay, “Le Concile apostolique d’ Antioche,” in: Revue du Clergé Français, 36, October (1903), 343-55. This is online here, but I’ll give the article in PDF also: Lejay-Revue_du_clerge_francais_36_1903
The French translation reads as follows:
Extrait fait par le saint martyr Pamphile du synode des apôtres à Antioche; c’est-à-dire, partie des canons synodiques eux-mêmes, trouvés par lui dans la bibliothèque d’Origène.
1° Après la résurrection et l’ascension du grand Dieu Jésus-Christ, notre Sauveur (1), ceux qui croyaient en lui furent appelés « Galiléens » par les contemporains (2). S’étant rendus à Antioche de Syrie, les apôtres décidèrent que les Galiléens s’appelleraient d’abord « chrétiens » (3), et que « race sainte », « sacerdoce royal » (4), suivant la grâce du saint baptême, seraient des surnoms.
2° Ne pas circoncire les baptisés suivant la législation des Juifs, attendu que le divin baptême est une circoncision non faite de main d’homme, dans le dépouillement (5) du vieil homme (6) rejetant l’antiquité du péché (7).
3° Recevoir de toute nation et race les hommes sauvés dans la foi orthodoxe, et annoncer à toutes les nations (8) la parole de la Vérité.
4° Que les chrétiens ne s’attachent pas à l’argent (9), le Maître ayant dit : « Ne thésaurisez pas pour vous des trésors «sur la terre que le ver et la rouille anéantissent (10); surtout « pas des trésors de revenus injustes (11), car il est écrit: «Personne ne peut servir deux maîtres, et vous ne pouvez. « pas servir Dieu et Mammon (12). »
5° Que les chrétiens ne soient pas troublés à cause de la gloutonnerie et qu’ils se tiennent éloignés des théâtres licencieux et qu’ils ne jurent pas avec précipitation, le Maître ayant dit de ne pas jurer du tout, ni par le ciel, parce qu’il est le trône de Dieu, ni par la terre, parce qu’elle est l’escabeau de ses pieds, ni par Jérusalem, parce qu’elle est la ville du grand roi ; « et ne jure pas par ta tête parce que tu ne peux « faire un seul cheveu blanc ou noir ; que votre discours soit : « Oui, oui ; non, non ; le surplus de cela vient du « malin (1).»
6° Que tous les chrétiens se tiennent éloignés de la bouffonnerie (2), des discours honteux et du blasphème (3), ainsi que de toutes mœurs des Gentils; et qu’ils ne s’assimilent pas aux Gentils pour que les simples ne soient pas trompés.
7° Que les chrétiens ne mangent pas le sang, mais s’abstiennent du sang et des bêtes étouffées et de la fornication (4).
8° Que les hommes sauvés ne s’égarent plus vers les idoles, mais reproduisent l’image de la Colonne divine et humaine, pure, non faite de main d’homme, du Dieu véritable, notre Sauveur Jésus-Christ, et de ses serviteurs (5), à l’opposé des idoles et des Juifs; et qu’ils ne s’égarent plus vers les idoles ni qu’ils ne s’assimilent aux Juifs.
9° Que les chrétiens ne s’assimilent pas aux Juifs à cause de l’abstinence des mets, mais qu’ils mangent du porc, le Maître ayant prononcé que les choses qui entrent dans la bouche ne souillent pas l’homme, mais celles qui sortent de la bouche comme celles qui viennent du cœur (6) ; et que l’on ne suive pas la loi, mais que l’on se conduise spirituellement et avec élévation (pneumatikw~j kai\ a)nagwgikw~j). Car la stupide synagogue des Juifs exècre le porc, mais est possédée par la méchanceté, suivant la parole prophétique: « lisse sont «rassasiés de porc et ils ont laissé le reste à leurs petits(7).» Semblablement, les poissons à coquille et sans écailles ne sont pas défendus aux chrétiens (1); car celui-là entend aussi de cette manière spirituelle qui propose des figures au cœur inintelligent des Juifs, lesquels rejettent à cause des écailles les oracles de la vérité (2).
Let me give a quick Google Translation of that into English:
Extract made by the holy martyr Pamphilus of the synod of the apostles at Antioch; that is, part of the synod canons themselves, discovered by him in the library of Origen.
1. After the resurrection and ascension of the great God Jesus Christ, our Saviour, those who believed in him were called “Galileans” by their contemporaries. At Antioch in Syria, the apostles first decided that the Galileans would be called “Christians”, and that a “holy race”, a “royal priesthood”, according to the grace of holy baptism, would be their surnames.
2. Do not circumcise the baptized according to the law of the Jews, since the divine baptism is a circumcision not made by human hands, taking off the old self, rejecting the old way of sin.
3. Let them receive, from all nations and races, those men saved in the Orthodox faith, and proclaim to all nations the word of Truth.
4. Let Christians not be attached to money, as the Master said: “Do not lay up treasure for yourself on earth where worms and rust destroy;” above all not treasure unjustly obtained, because it is written: “No one can serve two masters, and you cannot serve God and Mammon.”
5. Let Christians not be afflicted because of gluttony and let them stay away from the licentious theatres and let them not swear in haste, because the Master said not to swear at all, not by heaven, because it is the throne of God, nor by earth, because it is hit footstool, nor by Jerusalem, because it is the city of the great king; “And do not swear by your head because you cannot make a single hair white or black; let your speech be Yes, or No; the rest of it comes from the evil one.”
6. Let all Christians stay away from buffoonery, shameful speeches and blasphemy, as well as from all the customs of the Gentiles; and do not assimilate to the Gentiles so that the simple will not be deceived.
7. Let Christians not eat blood, but abstain from blood and strangled beasts and from fornication.
8. Let saved men no longer go astray towards the idols, but reproduce the image of the divine and human nature, pure, not made with human hands, of the true God, our Saviour Jesus Christ , and of his servants, the opposite of idols and Jews; and let them no longer go astray towards the idols or assimilate to the Jews.
9. Let Christians not assimilate to the Jews because of abstinence from the dishes, but let them eat pork, because the Master pronounced that the things which enter the mouth do not defile the man, but those coming out of the mouth like those coming from the heart; and do not follow the law, but behave spiritually and with elevation (πνευματικῶς καὶ ἀναγωγικῶς). Because the stupid synagogue of the Jews hates pork, but is possessed by wickedness, according to the prophetic saying: “They are satiated with pork and they have left the rest to their young.” Similarly, shellfish without scales are not forbidden to Christians; for he also understands in this spiritual way which proposes parables to the unintelligent hearts of the Jews, who reject because of scales the oracles of truth.
The last sentence is apparently pretty unintelligible, in the opinion of both Lejay and Turrianus.
The work is obviously not genuine. It’s made up of extracts from the bible, so it’s a cento.
The most interesting passage is the one with which it starts, referring to Christians being called “Galilieans”. This brings to mind the work of Julian the Apostate, Against the Galileans, (362 AD) in which he tried to rename the Christians for his own purposes. It’s hard to think of another period in which the reference would mean anything, so probably this dates the work to the late 4th or early 5th century. Julian’s work was still circulating almost a century later, so much so that Cyril of Alexandria was forced to write a huge work in at least 20 books to refute it. That busy prelate would most certainly only have undertaken such a labour if it was necessary, and so we could date these “canons of the synod of Antioch” to that period. The reference in canon 8 to the two natures of Christ likewise suggests a 5th century date.
No blogging in the last week. On Monday 6th January I had a brand new and rather expensive Dell G5 Inspiron 5090 desktop delivered, with screen. I spent the week trying to set it up. It’s time-consuming, isn’t it! Sadly by the end of the week I had determined that there was a problem with it. After three frustrating days of dealing with Dell, I have been promised a refund, and I have just finished boxing it up this evening for a return. The nature of the problem makes clear that the unit was never tested or inspected at the factory. It is a beautiful-looking machine. But there is no getting around carelessness at the factory. Nor is it possible to remedy matters when nobody at Dell speaks English as a first language. I shall have to look for another machine; but I can’t face that for a week or two.
This week I have been working on the new Latin programme. I feel that it needs a kind of context-sensitive pop-up help. The brief display of grammar is fine. But sometimes you need examples, and a page or so of text. The Eclipse, the editor used for Java software development, has such a feature in its intellisense, and I have patterned it on this. It’s a devil to debug mouse movements, however!
As part of this, I have been taking Morwood’s Oxford Latin Grammar to bed with me, and absorbing some of the syntax. It’s a remarkably concise guide, yet useful as well. However it is too brief sometimes. The old Allen and Greenough grammar still has much to offer, while being fuller, and I bought a copy of this in printed form, for bedside reading.
I also had a go at finding a printed Latin bible. I thought that it might be nice to read some of the psalms, or the gospels, in Latin. Your Latin always improves if you use it to read stuff. But all I can find is complete copies of the Vulgate, and at a massive price – $50 or more. I had expected that there would be a glut of these, from Catholic churches. But it seems not. Maybe I should produce something myself!
But I leave the best for last. This evening I have learned that Matthew R Crawford together with Aaron P. Johnson has completed a draft translation into English of the whole of what exists of Cyril of Alexandria’s Contra Julianum. This was a point-by-point refutation, with verbatim quotation, of Julian the Apostate’s polemic Against the Galileans (i.e. the Christians – isn’t it odd how those opposed to Christians so often have to rewrite history?), in at least 20 books. But only books 1-10 survive, plus a few fragments of later books. It’s a fascinating work, and I hope that the translation is written in such a way that we can read it and follow Cyril’s thought, rather than use it as a “crib” for the Greek. It will take them a couple more years to get it fit to publish, however. Cyril’s Greek is diffuse and hard to render. This was probably a useful characteristic in political terms – how do you criticise someone when you can’t understand? – but not great for us. It’s a truly valuable thing to do. It will kick-start a world of scholarship on the late 4th/early 5th century.
I’ve written a couple of posts already on this obscure late-antique text. The text was first printed in 1530 as part of the works of Chrysostom – it is, indeed, transmitted in Latin as part of a collection of 38 sermons attributed to him. The only other edition is that of Botte in 1932, printed as an appendix to Les origenes de la Noel et de l’Epiphanie. This is not a critical edition, but rather is based on three early manuscripts, and the 1530 text – all that Botte had accessible to him.
I had I’m not going to have time to do more with this interesting text. I had originally thought to prepare a translation, but in reality I am already overcommitted in that area. But I thought that I would make available what I have prepared. My first step is always to prepare an electronic Latin text: in this case I ended up with two.
De solstitia (.docx) – a transcription of Botte’s text, with a few modifications. I have restored the capital letters for proper names, and also added into the text the commas from the 1530 edition. These two tweaks make the text infinitely easier to read.
De solstitia (PDF) – the same file saved as a PDF, for those who can’t read a .docx.
One such manuscript has a great number of these marginalia. Below is the upper portion of folio 204 in St. Gall 904 (or Codex Sangallensis 204, if we choose to be formal). This was written in Ireland in 851 AD. It contains a copy of Priscian’s Institutiones Grammaticae, a rather dry text. The manuscript is online here; folio 204 is here.
At the top, where I have drawn a red box, is an Ogham marginal note. This gives us a single word in Old Irish and reads simply “Latheirt“. The meaning of this is given to us by an old Irish dictionary, Sanas Cormaic (Cormac’s glossary), itself perhaps composed in the 9th century. An English translation of this is online at Archive.org here, and our word is on page 102.
This tells us that Lait(h) = Ale, the stuff consumed copiously in Northern society at this season, plus Irt = killed. So Latheirt means “ale-killed”, ale has killed us. The rather unimaginative translator adds that the Latin meaning is crapula, or “drunkenness”.
In short, our scribe has a massive hangover. It is unlikely that this was assisting his perusal of Priscian.
The St Gall manuscript is interesting because of its many Old Irish marginalia. The website tells us that it contains “over 9,000 glosses, among them 3,478 in the Old Irish language. The basis for the reconstruction of the Old Irish language.”
The Anglandicus blog seems to be only occasionally updated, but is well worth looking at. The importance of the Irish monks to the dissemination of ancient texts in Europe can hardly be overestimated, and such marginal notes take us directly to their state of mind while doing so.
I’ve created an electronic Latin text of the De solstitia et aequinoctia from the 1530 Froben edition. This probably has some OCR errors in it, as I have already spotted one. I’m waiting for a more modern edition to appear by inter-library loan. I understand that the modern edition s not a critical edition: it was just printed as an appendix to a book on something else, and based on three older manuscripts. But I will know more when I have seen it. Of course the 1530 edition was probably printed from a random late manuscript that Froben happened to have on hand.
I’ve looked a little at some of the online manuscripts, and already observed an interesting difference to the 1530 text. This reads at one point:
cum praecepta eius servaverimus
But I find that the Laud misc. 452, f.79, and the St Gall 103, both 9th century, read instead:
cum praecepta eius observaverimus
which is much more comprehensible. It will be most interesting to see the modern edition.
I did start to think about translating De solstitia et aequinoctia, but I realised that I already have two Latin translations in flight – an early Life of St George, and the short Life of St Cuthman. I decided to leave De solstitia for now. I will upload the electronic text when I am ready anyway.
In the meantime I have returned to St Cuthman. I’m working on it, while adding extra information to my QuickLatin Latin parser. I added some material explaining the Supine, for instance. I’m also finding errors. I discovered today a problem with pronoun handling, which will have to be fixed. So the translation and the Latin coding are moving forward together, albeit both slowly. At some point I must package up the new version of QuickLatin and release it. There is so much to do.
I also want to get back to work once my illness has completely faded away; that is, if my client still wants my services. I suspect that I’ll be ready in about three weeks, and there is some six weeks of paid work there. It will be good to finish that up. Meanwhile I can get back into working, if only at my home computer!
Long term readers will remember that I commissioned two texts and translations in printed form: Eusebius, Gospel Problems and Solutions (2011), and Origen’s Homilies on Ezekiel (2014). The first is the only version of this text; the second is the best version of the work. Both contain catena fragments, the original text, and a facing translation. The hardbacks are very splendid; and the paperback is a solid item too.
But all good things must come to an end, and these will go out of print in the next month or two. So … if you or your library want copies, order them now from Amazon!
A correspondent has asked me to enable a facility to subscribe to this blog by email. I’ve added a widget for it to the sidebar on the right! (I think the facility existed, but this makes it more obvious).
There are very few sources for a Roman festival of the sun on 25th December. The main one is the entry in the Chronography of 354, in the Philocalian Calendar, labelling the day as “Natalis Invicti”, the birthday of Sol Invictus, the state sun-god. Next to it is a 13th century scholiast on Dionysius bar-Salibi. But the third is an obscure homily generally referred to as De solstitiis et aequinoctiis, (or De solstitia et aequinoctia) which contains, towards the end, the following aside:
Sed et dominus noster nascitur mense decembris . . . VIII Kal. Ian. . . . Sed et invicti natalem apellant. Quis utique tam invictus nisi dominus noster qui mortem subactam devicit? Vel quod dicant solis esse natalem, ipse est sol iustitiae de quo malachias propheta dixit: “orietur vobis timentibus nomen ipsius sol iustitiae et sanitas est in pennis eius.”
But Our Lord, too, is born in the month of December . . . the eighth before the calends of January [25 December] . . . But they also call it the “Birthday of the invincible one” (Invictus). But who then is as invincible as our lord who defeated the death he suffered? Or if they say that this is the birthday of the sun, well He Himself is the Sun of Justice of whom the prophet Malachi said (4:2), “But for you who fear my name, the Sun of justice shall arise, and health is in his wings.”
The implication of this is that Christ as Sol Justitiae is a deliberate replacement for the pagan Sol Invictus. It is a key piece of evidence in the “Calculation” theory of the origins of Dec. 25 as Christmas.
So it’s an interesting passage. Yet there is a remarkable vagueness in most articles which reference this text, as to what it is and where it may be found.
In the article quoted above, the author tells us that the full title of the work is De solstitia et aequinoctia conceptionis et nativitatis Domini Nostri Iesu Christi et Iohannis Baptistae (“On the solstice and equinox of the conception and birth of Our Lord Jesus Christ and John the Baptist”).
The work is in fact listed in the Clavis Patrum Latinorum as CPL 2277. The date of composition is uncertain. The bible citations suggest an African origin, but there are also two terms which are Syriac.
It is actually part of a collection of 38 sermons in Latin, all attributed to John Chrysostom, whose existence was documented for the first time by Dom André Wilmart in 1918. It is the 17th item in that collection. Wilmart gives the following details:
Title: Iterum de natiuitate domini et Iohannis Baptistae et conceptionis de solistitia et aequinoctia conceptionis et natiuitatis domini nostri Iesu Christi et Johannis Baptistae.
Opening words: Nescio an quisquam ausus sit arcanum, fratres, ante Christi natiuitatem intellegere uel terminasse cursum horarum dierum ac noctium per quos solistitia et aequinoctia cognoscere possit.
Closing words: ….Migrauerat enim gratia et ueritas a Iudaeis quia “lex per Moysen data est, nam gratia et ueritas per Iesum Christum facta est”. In Christo Iesu domino nostro qui uiuit et regnat cum patre et spiritu sancto per immortalia saecula saeculorum amen
Wilmart (p.306) gives a list of 25 copies of this collection of homilies, all with the same content in the same order, beginning in the 9th century. Among the 9th century copies is Saint-Gall 103, which is online here. Our text is pp. 176-191. It begins on p. 176:
Note how the title is singular, but has been corrected to plural by another hand. Our passage is on page 190, and the work ends on page 191:
There are still other copies in existence. One of these, transmitted independently, attributes the work to an otherwise unknown author – Pontius Maximus. This is given in a 12th century manuscript, today Troyes 523, fol.205v-210v, originally from Clairvaux as the colophon on fol. 210v makes clear. It is online here. The text is the last work in the manuscript, which also contains 15 treatises in Latin by Eusebius of Emesa , followed by 5 by Tertullian.
The red text tells us that, after the explicit for Tertullian, de paenitentia, the author is Pontius Maximus, and the title is de solstitiis et aequinoctiis…, i.e. plural. I have also found an article that claims the work is “sometimes attributed to one Pontius Maximus or Pontius Maximianus, conjectured to be an African, but thought by others to be of anonymous Syrian origin.”
There are only two editions of the text.
It was first printed in Divi Ioannis Chrysostomi Archiepiscopi Constantinopolitani opera, quae hactenus versa sunt, omnia, ed. Desiderius Erasmus (Vol. 2). Basel: Frobenius (1530), p. 336-342. (Online at Google Books). No doubt this was printed from whatever manuscript happened to come to hand. There are reprints of this, including a 1547 (col. 1285-1294) and a 1588 edition. I’m not sure how late this was reprinted.
The only other edition is B. Botte, Les origines de la noël et de l’épiphanie (Series: Textes et études liturgiques 1). Louvain: Abbaye du Mont César (1932) who appended a version of the text on p. 93-105. Hijmans states that this is not a critical edition, but is based on a collation of a few manuscripts – somewhere I read that this was just three of the oldest. The Botte edition text was also reprinted in the Patrologiae Latinae Supplementum vol. 1 (1959), pp.557-567.
I’ve tried to OCR the 1530 text, but it involves correcting every word! So I’ve placed an interlibrary loan for the 1932 book, and I hope that we can at least get the Latin text online.
This is the sort of exercise that reminds us how much there is to do!
The 9th century Oxford Laud Misc. 452, originally at Lorsch, is also online here. Our text is on f.77r-83r.
The 9-10th century Paris BNF lat. 12140 is online here, although in monochrome. Our homily is on f.87v-98r.
Natalis may also mean the date of the founding of a temple, and other deities than Sol Invictus were called “invictus”, but this probably does refer to Sol Invictus.↩
Steven Hijmans, “Sol Invictus, the winter solstice, and the origins of Christmas,” in: Mouseion III.3 (2003), 377-398, esp. 379-80; also the Catholic Encyclopedia version.↩
See S. K. Roll, Towards the Origins of Christmas, p.97.↩
S. K. Roll, Towards the Origins of Christmas, p.97. “The text is generally thought to date from after the earliest notation of Christmas on the calendar, but before a feast was widely celebrated on that date, probably the early fourth century. The Latin text betrays certain African turns of phrase, but also two specifically Syriac terms.” and “173. Botte, Origines, 91, and Engberding, “Der 25. Dezember,” 36, both explore these in some detail.” – H. Engberding, “Der 25. Dezember als Tag der Feier der Geburt des Herrn,” Archiv fur Liturgiewissenschaft 2 (1952), 25-43. Unfortunately neither is accessible to me.↩
A. Wilmart, “La collection des 38 homélies latines de saint Jean Chrysostome,” in: Journal of Theological Studies 19 (1918), 305-327. There is also a study that I have not seen in German: W. Wenk, Zur Sammlung der 38 Homilien des Chrysostomus Latinus (mit Edition der Nr. 6, 8, 27, 32 und 33), Wiener Studien Beiheft 10, Wien 1988.↩
R. Love, “Bede and John Chrysostom”, Journal of Medieval Latin 17 (2007) 72-87, p.77, identifying a quote from our work in Bede.↩
Most of us are aware that the 25th December is labelled as the “Natalis [solis] Invicti” in the Chronography of 354; specifically in the 6th part, which contains the so-called “Calendar of Philocalus” (online here), listing the state holidays. Sol Invictus was introduced into Rome by Aurelian in 274 AD as a state cult, and it seems reasonable to suppose that this state holiday was introduced at the same time. The Chronography also lists the saints’ days, in another calendar dating from 336 (online here), including Christmas on 25 December. It is often supposed, therefore, that the date of Christmas was selected precisely to coincide with this solar holiday. This theory was advanced by H. Usener in his book Das Weihnachstfest (1889, rep. 1911) with a follow-up in his posthumous article on Sol Invictus in 1905.
However I have lately seen claims that, far from Christmas being located on the date of a pagan holiday, the truth is that Julian the Apostate (or someone) established a solar festival on the pre-existing date of Christmas! These claims seem to derive from an interesting article by Steven Hijmans, “Usener’s Christmas”. Hijman is a revisionist, so it is necessary to be wary, but I thought that it might be useful to review some of the evidence.
In the Chronography of 354, in the “Filocalian calendar”, some holidays – all associated with emperors or gods – are marked by chariot races (circenses missus). These are also in multiples of 12 races, with one exception. The sole exception is the entry for 25 December:
Which is the natalis of Invictus (rather than Sol) and 30 races, rather than a multiple of 12. It is, therefore, an anomalous entry.
Hijmans makes some very interesting points about this.
Firstly, he argues that celebrating festivals with chariot races rather than sacrifices was an innovation of Constantine, introduced after Constantine defeated Licinius in 324. It’s not an ancient thing. So all these chariot races were introduced then.
Secondly, since all the ancient festivals were multiples of 12, it is clear that no festival of Sol existed on 25 December at that time. If it had, it too would be a multiple of 12. Therefore it is a later addition; as the irregular naming also indicates.
Thirdly he speculates that this entry may not even have been present in the original copy made in 354, but added later.
This leaves the first definite mention of a solar festival on this date to Julian the Apostate’s Hymn to King Helios, in December 362.
This is an interesting argument indeed. What do we make of it?
Hijmans does not detail his first point, merely referring to M. Wallraff, Christus Verus Sol (2001), p.132, “citing Eusebius”. Unfortunately the Wallraff volume is inaccessible to me. So we have to leave this point unchecked.
The second point relies on the accurate transmission of numerals in copies of the Chronography. I am not clear whether this is actually reliable, or whether the text printed by Mommsen – which is the basis for the online version – is a critical text or not. The Dec. 25 date could really have read “XXXVI” for all we know.
Obviously speculation, as in the third point, is not evidence. I would suggest that we should not infer interpolation without need.
All the same this is a very interesting point. Is it really possible that this was the case?
H. Usener, “Sol Invictus”, RhM 60 (1905) pp. 465-491.↩
Steven Hijmans, “Usener’s Christmas: A contribution to the modern construct of late antique solar syncretism”, in: M. Espagne & P. Rabault-Feuerhahn (edd.), Hermann Usener und die Metamorphosen der Philologie. Wiesbaden, Harrassowitz, 2011. 139-152. Online here, although the online version appears to be a draft. However Hijmans’ full thesis, with extensive plates, is online here.↩