Author: Roger Pearse

The Bringel thesis of the Religionsgesprach

Posted on by Roger Pearse

Fragments of Philip of Side are in the 6th century fictional dialogue set at the court of the Sassanids and known as the Religionsgesprach after Bratke’s publication.  But since I learned that Pauline Bringel had made a critical edition in an unpublished French thesis a few years ago, I have been attempting to obtain a copy.

I did find a website which sort of looked as if it supplied theses.  But the site — the Atelier National de Reproduction des Thèses has got back to me, telling me that they can suppy a copy for 20 euros or so… in micro-fiche format!  Yes, really!!  What an extraordinary thing to do, in the age of the PDF.  And… shouldn’t they make these available for free?  The public has already funded them, in taxes, after all.

Of course this means that there is a fall-back position.  I could get the fiche, get it converted to PDF (at further cost) and then email it to my translator.

But a French scholar has slipped me Dr Bringel’s email address.  I have written to her and asked if she has a PDF, or will sell me a photocopy.  Let’s hope I can get a copy that way.

UPDATE: Pauline Bringel has very kindly given me a copy of her thesis.  515 pages!  Wow! 

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Hunting the wild (mis)quotation

Posted on by Roger Pearse

As I wander around the web, I come across supposed quotations which slap me in the face and shriek at me “fake”.  Today I found this:

The following creed is that of a church at Constantinople around the time of the “Council of Nicea”:

“I renounce all customs, rites, legalisms, unleavened breads & sacrifices of lambs of the Hebrews, and all other feasts of the Hebrews, sacrifices, prayers, aspersions, purifications, sanctifications and propitiations and fasts, and new moons, and Sabbaths, and superstitions, and hymns and chants and observances and Synagogues, and the food and drink of the Hebrews; in one word, I renounce everything Jewish, every law, rite and custom and if afterwards I shall wish to deny and return to Jewish superstition, or shall be found eating with the Jews, or feasting with them, or secretly conversing and condemning the Christian religion instead of openly confuting them and condemning their vain faith, then let the trembling of Gehazi cleave to me, as well as the legal punishments to which I acknowledge myself liable. And may I be anathema in the world to come, and may my soul be set down with Satan and the devils.”

DO you think that this religion (constantinianism) is what Yeshua wanted us to become entangled in

This is a canon of Nicaea I?  It sounds like a personal confession of faith.  The poster, of course, gave no reference.  But a google search on I renounce all customs, rites, legalisms, unleavened breads & sacrifices of lambs of the Hebrews gave me this link at Fordham.edu, which said nothing about Nicaea and gave “From Assemani, Cod. Lit., 1, p. 105″ as the reference, and “from James Parkes:  The Conflict of the Church and the Synagogue: A Study in the Origins of Antisemitism, (New York: JPS, 1934), 394-400.”

Assemani was an oriental scholar, publishing texts from Syriac at Rome in the 18th century, most of them medieval.  So this also is not in accord with the starting post.

Adding Assemani to the Google search brought up a slew of material such as this, headed Constantine’s and Romes Christian Creed, giving “Stefano Assemani, Acta Sanctorium Martyrum Orientalium at Occidentalium, Vol. 1, Rome 1748, page 105” as the reference for the very same paragraph.

We’re clearly in the realm of the polemical quote, when we have two references for the same thing.  Of course “Sanctorium” is itself a typo, but suggestive of someone who has repeated, rather than checked, the data. 

Is the book online?  Not in google books or archive.org — not  a good start.

What about the “Cod. Lit.” reference?  This site tells us that J. A. Assemani published, inter alia:

“Codex liturgicus ecclesiae universae in XV libros distributus” (Rome, 1749-66). — This valuable work has become so rare that a bookseller of Paris recently issued a photographic impression of it.

So the “quote” has two references, neither readily accessible, both in Latin at best. 

Volume 8 of the codex liturgicus is here, and several others are accessible.  Is volume 1, I wonder?  After a lot of searching, I found it here.  Page 105 is p.162 of the PDF.  The renunciation starts at the top of p.106, and starts as per the quote.

But … it’s misleading.  For this is not the whole statement.  A huge chunk has been omitted from the middle, without being marked.  For it should at least indicate the omission: “in one word, I renounce everything Jewish, every law, rite and custom …. and if afterwards I shall wish to deny”.  In fact the sentence before the break is truncated, and the one afterwards starts before the ‘and’.

in one word, I renounce everything Jewish, legalism, custom and rite; and above all he who is expected by all the Jews in the shape and dress of Christ, I renounce Anti-Christ, and join myself to the true Christ and God.  And I believe in the Father, the Son and the Holy Spirit; the holy and consubstantial and individual Trinity; I profess the dispensation where one of the holy trinity, the Word of God took flesh and became man; …

and later:

…if I pretend to be a Christian and then I wish to deny and return to Jewish superstition….

I don’t have time to translate the whole confession, but the extracts are more than a little misleading.

The other question — is this Nicene? — must be answered in the negative.  There is no trace of such a statement in all this.  No, this is a medieval Greek catechism, for someone converting to Christianity from Judaism. 

Quite why the Christians should not require a Jew professing conversion to be sincere, of course, we are not told by the original post.

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The church-historical epitome

Posted on by Roger Pearse

I’ve been trying to understand just what this “kirchegeschichtliches Epitome” text is that all the articles about Philip of Side mention.  The catalogue of fragments referred to it quite a bit.

It seems it’s a text whose existence is inferred (don’t you hate that?).  Apparently there are three 14th century manuscripts containing excerpts from church histories of various sorts.  If you compare these, there’s enough commonality that they can’t be independent.   They must all derive from some earlier epitome of church history.  Then there are a couple of pages in Milan, which seem to derive from a copy of that earlier epitome.  The conclusion of De Boor, when printing the fragments of Philip of Side, was that this epitome was the source for all the fragments now extant.

The epitome consists of snippets from Eusebius’ Church History, plus additions from sources unspecified; then material from the Historia Tripartita (i.e. Socrates, Sozomen, Theodoret), plus some stuff from the now lost history of Gelasius of Caesarea.  It ran from the time of Christ up to the reign of the emperor Phocas (610), so was presumably written at that time.  The Christian History of Philip of Side must have been one of the minor sources.

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From my diary

Posted on by Roger Pearse

A useful trip to Cambridge this morning, and I got several articles in photocopied form about the fragments of Philip of Side.  Now to read them!

Cambridge was beautiful in the sunshine.  In the library there were few people, although since I arrived at 9:15 I suspect many were yet abed.  The characteristic smell of books greeted me as ever, and I went to look for the volumes I needed.

One of the items I had to get was from a 1906 French periodical.  I’m so used to getting these in PDF form, hundreds of pages, that it was a bit of a shock to pull down this very thick, very heavy volume, half-leather, faded pages, and realise that this was the physical form of those little black-and-white PDF’s.  Of course I knew intellectually that this was the case — but evidently I had begun to forget.

The university library has always seemed to me a massive thing, long-lived.  Yet I found that it had not purchased the latest editions of some of the Griechische Christliche Schriftsteller series; and somehow the great walls and ceilings and floor upon floor of books seemed less substantial, losing its solidity, slightly immaterial. 

Because, of course, who needs all these shelves any more?  All we need are good PDF’s. 

Indeed the books are harder to search!  Give me a directory full of PDF’s and I can make sure they are OCR’d and search the lot easily.  A similar row of books is impossible to look through.

On the way out, I was stopped and my bag searched thoroughly, as I waited, grey hair and shirt and tie.  My PDF collection never treats me like a thief.  Somehow this too seemed incongruous, not quite real — for what need will there be for it, when libraries start to dispose of all that paper?

In the town I saw many changes.  Borders bookshop had gone.  Galloway and Porter — remaindered academic books — was holding a closing-down sale.  Heffers, which sells textbooks to students, seemed to have little on its shelves.  Marks of the recession were in most streets, and it didn’t quite seem the place I visited last time I was there.  Indeed I walked up and down the town for half an hour, but saw nothing I wanted.  I noticed that there was nowhere to sit and have a glass of coke and a roll.  In the end I headed back, across the river and along the beautifully gardened and scented walkway to the library.

“All things are fleeting” … nothing remains the same forever, except God.

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A list of the fragments of Philip of Side’s “Christian History”

Posted on by Roger Pearse

The rambling 24 book history written by Philip of Side is lost. The fragments that remain are of considerable interest, however. I intend to get them all put into English and make them available online.

There is an excellent article by Katharina Heyden, which lists all the fragments and discusses them: Die Christliche Geschichte des Philippos von Side: Mit einem kommentierten Katalog der Fragmente, in M. Wallraff (ed.), Julius Africanus und die christliche Weltchronistik (Berlin, 2006), pp. 209-243. Unfortunately German isn’t my best language, and I have to use a machine translator to make much of it. I don’t think I am alone in this. Since I need a digest for my own purposes, I thought I would share it.

[UPDATE (19/5/10): I’ve started to link to these where possible, and added some out of copyright articles online.]

A. Authentic fragments

Fr. 1. On Adam and Eve.

The text is found in Codex Bodleianus graecus 120, fol. 300r (14th century) and Codex Parisinus graecus Suppl 685, fol. 10r (16th century), and has been edited by D. Serruys, Autour d’un fragment de Philippe de Side, Melanges d’archeologique et d’histoire 26, (1906), 335-359. The text of Codex Parisinus Graecus Suppl 685 is in A. Wirth, Aus orientalischen Chroniken, Frankfurt (1894), p.208 f. (p.208 in the PDF).

The two manuscripts listed are both collections of miscellaneous snippets. There is a small note on a chunk of Old Testament numerical speculation from the Christian History. One attributes it to book (τόμος) 20, the other to book 22, but otherwise the text is the same. Philip seems to use now unknown apocrypha, as the calculated numbers differ from texts such as Jubilees.

Fr. 2. List of the presidents of the school of catechists at Alexandria.

Text: Codex Baroccianus 142, fol. 216r Z. 40 – 216v Z. 15; first edited by H. Dodwell, Dissertationes in Irenaeum. Accedit fragmentum Philippi Sidetae hactenus ineditum de catechistarum Alexandrinorum successione cum notis, Oxoniae 1689,488; again by: P. Nautin, La continuation de l'”Histoire Ecclesiastique” d’Eusebe par Gelase de Cesaree, Revue des Etudes Byzantines 50, 1992, 175 f. (gr. text); 177 f. (french trln.) sowie: G. C. Hansen, Theodoros Anagnostes Kirchengeschichte, GCS N.F. 3, Berlin 2 1995,160. [I have PDF’s of all these]

Literature: P. Nautin, ibid., 163-183; B. Pouderon, Le temoignage du Codex Baroccianus 142 sur Athenagore et les origines du Didaskaleion d’Alexandrie, in: G. Argoud (ed.), Science et vie intellectuelle a Alexandrie (I-III er siecle apres J.-C), Archipelegeen,Saint Etienne 1994,163-224.

A story of miracles at the temple of Hera at Babylon and the report of the Magi on their journey to Bethlehem.

This is a famous chunk, found in the Bodleian manuscript Codex Baroccianus 142, which was probably compiled by Nicephorus Callistus Xanthopoulos as part of preparations for his church history between 1303-1320. The codex contains on fol. 212r-224r und 236v-240v a short epitome of an ecclesiastical history. A marginal note ώς φησ’ι φίλιππος ό σϊδ έν λόγω κ 5 in the first hand clearly labels the source. A photo in Heyden shows this note, I gather. However the text also refers to Philip of Side himself, so is clearly not a direct quotation from his work. (Indeed the complete text was probably not extant at that late date).

Fr. 3. Fragments in the De gestis in Perside.

CPG 6968. Critical edition and study: E. Bratke, Das sogenannte Religionsgespräch am Hof der Sasaniden, TU 19/4, Leipzig 1899 (starting on p.448 of the PDF). No subsequent study has surpassed this, although Pauline Bringel has had a new critical edition forthcoming from the Sources Chretiennes for some years, based on her dissertation [I have a PDF of the dissertation].

Heyden notes: ‘The connection between this 5-6th century romance and the history of Philip has become so accepted that G. C. Hansen can simply record in the introduction to his edition of the Anonymous church history: “Pages and pages of excerpts from the giant work of Philip are found in the novelistic ‘Εξήγησις των πραχθέντων έν Περσίδι(…)”. However, we still await an answer to the question of what specific pieces from Pers. are to be classified as from the Christian History of Philip, even now.’ She lists the following, not all equally certainly by Philip, from Bratke’s edition.

Fr. 3.1. Narrative by Cassander (Pers. 5,11-9,5 Bratke). This is three pseudo-historical oracles about Alexander the Great and Christ.

Fr. 3.2. Narrative by Aphroditian (Pers. 11,2-19,9; 45,4-9 Bratke). A story of miracles at the temple of Hera at Babylon and the report of the Magi on their journey to Bethlehem.

From here on we are on more dodgy ground.

B. Less certainly authentic fragments

Fr. 3.3. Prophecies by Greek Sages (Pers. 31,27-33,7 Bratke). This is a discussion with the Jews about whether Jesus was the messiah; pagan pseudo-prophecies are adduced after Aphroditian asks, “Why should we cite the prophecies of the Jews and not those of our own?”.

Fr. 3.4. Material about god-fearing heathens (Pers. 19,25-21,10 Bratke) such as Cyrus.

Fr. 3.5. Legend of the shepherdess Koatos (Pers. 42,2-43,3 Bratke). This is a legend of a pagan virgin who preferred purity to an admirer.

Fragment 4. Additions to Eusebius in the Byzantine Church-Historical Epitome.

Manuscripts: Codex Baroccianus 142, fol. 212r-216r (extracts), Codex Oxoniensis Misc. 61 (Auct. E.4.18), fol. 136r-143r (unedited, extracts); Frg. 4.3-6 also in Codex Vatopedi 286, fol. 91r-218r (extracts).

Edition with commentary: C. de Boor, Neue Fragmente des Papias, Hegesippus und Pierius in bisher unbekannten Excerpten aus der Kirchengeschichte des Philippus Sidetes, TU V/2, Leipzig 1888,169-171 (p.322-341 of the PDF; the following 7 chunks of Greek are on pp.326-7 of the PDF).

Fr. 4.1. Information on the birthplace of Julius Africanus (Addition to Eusebius HE I 7:1) — Emmaus / Nicopolis, it says.

Fr. 4.2. Etymology of names; a quote from an unnamed writing by Pierus (Continuation to Eusebius HE II, 1:13)

Fr. 4.3. A quote from Hegesippus: the names of the sons of Judas, the brother of the Lord: Zoker and James (Addition to Eusebius, h.e. III, 17-20)

Fr. 4.4. A list of apocryphal Gospels (Eusebius addition to, HE III, 25). The following are labelled ευαγγέλια ψευδή; that of the Egyptians (κατ’ Αιγυπτίους), the Gospel of the Twelve (κατά τους δώδεκα) and the Gospel of Basilides (κατά Βασιλείδην). The same list is found in Origen, Homilia in Lucam I, which probably served here as the source.

Fr. 4.5. A quote from Pierios about Paul’s matrimonial abstinence (an addition to Eusebius, HE III 30). It states that Pierios said in his first Easter sermon (έν τω πρώτφ λόγω τών εις τό πάσχα) that the Apostle Paul was married, but lived celibate for God’s sake and renounced his wife for the service of the church (I hope I got that right!).

Fr. 4.6. A quote from the second book of the Λογίων κυριακών έξήγησις of Papias: the martyrdom of John and James (an addition to Eusebius, HE III, 39). Heyden adds that this fragment is particularly interesting because Papias says that the Evangelist John and his brother James had been killed by the Jews. The same words are quoted also in a homily of John Chrysostom on 1 Corinthians 2, with the promise of resurrection for all the martyrs – which alone would be a terminus post quem given for this source, but also further demonstrates the close relationship between Philip and John Chrysostom.

Fr. 4.7. The life and works of Pierios (Addition to Eusebius, HE. VII, 32). This is an important text for the history of the church of Alexandria.

Fr. 5. Fragments in the Anonymen Kirchengeschichte (AKG = ps.Gelasius of Cyzicos)

Text: CPG 6034. Edition: G.C. Hansen, Anonyme Kirchengeschichte, GCS N.E 9, Berlin 2002.

Literature: G. C. Hansen, intro to GCS N.F. 9; also Hansen in, Eine fingierte Ansprache Konstantins auf dem Konzil von Nikaia, ZAC 2,1998,173-198.

This work quotes from the original text of Philip, imitating Eusebius, attacking Eusebius of Nicomedia, and displaying the style that Socrates Scholasticus attributes to him. Hansen has catalogued a bunch of fragments, which I will simply list:

Fr. 5.1 Fabulous story of Constantine’s campaign on the right bank of the Rhine (AKG 14.2-5 [7.7 to 28 Hansen])

Fr. 5.2 Speculative reflection on the trophies of Constantine (AKG I from 5.2 to 7 [8.15 -9.20 Hansen])

Fr. 5.3. Report on the campaign of Constantine and Crispus against Licinius (AKG 111.19 to 21, 12.1 [18.18 to 19.2, from 21.1 to 9 Hansen])

Fr. 5.4. Report on a one-year vacancy in the episcopal office in Alexandria and the bishops Achillas and Alexander (AKG II 1.13 f. [Hansen 23.28 to 24.3])

Fr. 5.5. Fictional speech of Constantine on the Council of Nicaea (AKG II 7 [34.20 -42.9 Hansen])

Fr. 5.6. Polemic against the Arians (AKG II from 12.8 to 10 [47.5 to 19 Hansen])

Fr. 5.7. Report on the conversion of an Arian philosopher by a confessor (AKG II 13 [47.20 to 50.5 Hansen], excerpts)

C. Fragments whose authenticity has been denied

6. Fragments of Ecclesiastical History in the church history epitome

Editions: Carl de Boor also edited seven fragments from the church history epitome (v. a. Codex Baroccianus 142, fol. 216r Z. 11-39; s. Abb. 2a), which he attributed to Philip (and referenced the Dodwell fragment as the 8th(: C. de Boor, Neue Fragmente des Papias, Hegesippus und Pierius in bisher unbekannten Excerpten aus der Kirchengeschichte des Philippus Sidetes, TU V/2, Leipzig 1888, 167-184 (PDF p.322-341). Edition of the fragments on pp. 182-184 (339-341 of the PDF). There is a newer edition from the same codex of some of it by G. C. Hansen, Theodoros Anagnostes Kirchengeschichte, GCS N.F. 3,2 (1995) 158-160., who assigns them to Gelasius of Caesarea. After comparing the mss of the epitome Pierre Nautin edited a total of 8 fragments (including the list of the catechical school) from a “ouvrage sans titre”: P. Nautin, La continuation de l'”Histoire Ecclesiastique” d’Eusebe par Gelase de Cesaree, REByz 50, 1992, 174-176 (gr. text); 176-178 (fr. trnl.).  [I have a PDF of Nautin, and the relevant part of Hansen]

7. Alchemical fragments.

Codex Vindobonensis medicus graecus 2 (1564), fol. 106-107; Edition: M. Berthelot/Ch. Em. Ruelle, Collection des anciens alchimistes grecs vol. 2, Paris (1887-1888) p.346 f. (p.346 of the PDF is the Greek; there must be a French translation in there somewhere too)  There are two fragments in the Vienna medical manuscript attributed to a “Philip”. Lambeck ascribed them to Philip of Side; but it seems unlikely that this is correct.

So… quite a lot there.  I shall be taking a trip to Cambridge tomorrow, and hope to acquire most of these.

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Eusebius update

Posted on by Roger Pearse

Very little remains to do of the Eusebius volume.  There’s some editorial work to do, probably only a few hours of it.  But … I don’t seem able to get to it.  The muscle injury in my hip that prevented me going to Syria is also preventing long periods of work at my laptop.  So … I need to get someone to help out.  I’ll offer $20 an  hour, and I’ve approached someone who would be ideal.

Some may like to know what’s left.  This is it:

1.  Do some work on the Latin text and translation.  They exist; but the page references to Mai and Migne and to the CSEL text and the Sources Chretiennes text need adding in some sensible form.  For part of it, the book number and chapter number of Jerome need adding.  Also Mai / Migne has cross-references to the Greek in the margin; the corresponding cross-reference needs adding to my version.  In truth I would usually expect the translator to do all this; unfortunately the Eusebius translator did not.  I’ve learned not to let that happen next time!

2.  Look over the format of all the material and make sure it’s consistent.

3.  Create a short index of whatever people will want to use.

4.  Create some kind of look-up table from Mai / Migne to my sections.

5.  Title page, table of contents, stuff like that.

6.  Write some sort of short intro “from the publisher”.

7.  Make some intelligent decisions about how to present some of the oriental stuff, and how to cross-reference it.  If need be bring in some material from references and translate it.

8.  Anything else!

The output will be a set of Word .doc files.  The text and translation for each section will be in separate files, so that the typesetting can run them into separate boxes (or whatever).

It will be good to get this done, and get to typesetting.  I’d do it myself, except that I can’t!  Ah well…

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Obituary of Mark Ashton in the Times

Posted on by Roger Pearse

An email tells me that there is an obituary of Mark Ashton in the Times here.  It contains some errors of detail — the church plant at Little Shelford was at the Anglican parish there, and led by one of the curates at the Round.  But it does contain much information which I didn’t know.  I recall Mark mentioning his time in India in a sermon.

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3rd British Patristics Conference in Durham in September 2010

Posted on by Roger Pearse

A correspondant asks me whether I am going to the British Patristics Conference.  I hadn’t even heard of it, although a google search reveals that an email with a call for papers must have gone out in January.  The website does not reveal who is organising it, but makes a link to the “Second National Conference” apparently held in Cambridge last year.

The conference will be at St. Johns College in Durham, which is quite a way from Oxford and Cambridge, the traditional seats of patristics in the UK.  But the college website suggests that free parking will be available — essential –, and the prices for attendance and accomodation seem reasonable. 

Of course it will cost a delegate something to drive 300 miles each way, and not merely in terms of petrol, but in flesh and blood and stress!  Thirteen years of neglect and a winter of ice have left the roads in disrepair.  But perhaps we should make the effort.  Northern scholars have to make those journeys, after all; and really it is good to see patristics moving outside of Oxbridge.  The concentration on the latter is probably not good for us, nor for Oxbridge.  Oxford are going to charge a fortune for next year’s International Patristics Conference, and Cambridge last year refused to provide parking for proles like me; because they felt they could. 

I’ve emailed for some more details. I am tempted to attend, even if it means time off work (and therefore loss of income). 

There will be some publishers there as well. I won’t be giving a paper (deadline for abstracts is 30th May, apparently).  There’s no real indication of the program, but that’s understandable at this stage.  Durham in September might be quite pleasant.  Registration is at 13:00 on Wednesday 1st September, concluding on Friday 3rd at 13:00.   So there is only one full day of sessions, plus two half days.  That sounds about right.  A week of them, at Oxford, can be too much.

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Works of Cyril of Alexandria not present in the TLG

Posted on by Roger Pearse

A correspondant writes that he has been in contact with Maria Pantelia of the TLG about works of Cyril of Alexandria which are not yet in the TLG.  He’s sent me the list that he sent in, which is useful anyway as a guide to works by Cyril and their editions.  By permission I reproduce it here.

*        *        *

Cyril of Alexandria’s Missing Works from TLG 

Adversus Nestorii Blasphemias Contradictionum Libri Quinque.
Pusey, Epistolae tres oecumenicae etc. (Oxford, 1875), 54-239.
Best edition: Acta Conciliorum Oecumenicorum I, I, vi, 13-106 

De recta fide ad imperatorem Theodosium.
Pusey, De recta fide ad imperatorem etc. (Oxford, 1877), 1-153.
Best edition: Acta Conciliorum Oecumenicorum I, I, i, 42-72

De recta fide ad dominas.
PG 76.1201-1336.
Pusey, De recta fide (Oxford, 1877), 154-333 
Best edition: Acta Conciliorum Oecumenicorum I, I, v, 62-118

De recta fide ad augustas 
PG 76.1335-1420
Pusey, De recta fide (Oxford, 1877), 154-333 
Best edition: Acta Conciliorum Oecumenicorum I, I, v, 26-61

Explicatio duodecim capitum Ephesi pronuntiata
Pusey, Epistolae tres oecumenicae etc. (Oxford, 1875), 240-259 
Best edition: Acta Conciliorum Oecumenicorum I, I, v, 15-25

Explicatio pro duodecim capitibus adversus orientales episcopos

Pusey, Epistolae tres oecumenicae etc. (Oxford, 1875), 260-381
Best edition: Acta Conciliorum Oecumenicorum I, I, vii, 33-65

Epistola ad Euoptium adversus impugnationem duodecim capitum a Theodoreto editum
Pusey, Epistolae tres oecumenicae etc. (Oxford, 1875), 384-497
Best edition: Acta Conciliorum Oecumenicorum I, I, vi, 107-146

Apologeticus ad imperatorem
Pusey, De recta fide ad imperatorem (Oxford, 1877), 425-456
Best edition: Acta Conciliorum Oecumenicorum I, I, iii, 75-90

Scholia de incarnatione Unigeniti
Portions of this text are only preserved in Latin, but there are quite a few Greek fragments that are extant
Patrologia Graeca 75.1363-1412
Pusey, Epistolae tres oecumenicae etc. (Oxford, 1875), 498-579
Best edition: Acta Conciliorum Oecumenicorum I, V, 219-231

Adversus nolentes confiteri sanctam Virginem esse Deiparam 
PG 76.255-292 
Best edition: Acta Conciliorum Oecumenicorum, I, I, vii, 19-32

Contra Julianum imperatorem
You currently have online books 1 and 2 which were published by Burguiere and Evieux in the Sources chretiennes series, but don’t have books 3-10 which are extant in their entirety. They are printed in PG 76.509-1058
I believe that additional fragments are also published by J. Neumann, Iuliani Imperatoris librorum contra Christianos quae supersunt (Scriptorum Graecorum qui Christianam impugnaverunt religionem quae supersunt) (Leipzig, 1880), 42-63 

Homiliae diversae
You already have 8 of the 22 of these homilies included on the site. The ones that you are missing are 1-8, 10, 13, 15-16, 19, 22. Note, however, that ns. 10, 11, and 13 are usually regarded as being spurious. 
All of the sermons can be found in PG 77.981-1116. 
Also Pusey, St. Cyrilli in d. Joannis evangelium, vol. 3 (Oxford, 1872), 452-476, 538-545 includes some new fragments, and several are included in Acta Conciliorum Oecumenicorum I, I, ii, 92f; I, I, iv, 14f; I, I, vii, 173; I, I, ii, 102.

Epistulae
Cyril has quite a few extant letters. PG 77.401-981 includes 88 letters, though some are spurious and 17 are actually letters addressed to Cyril. Some of these appear to be on TLG, but most are not.
Five additional letters were published by Schwartz: Konzilsstudien II (Strasbourg, 1914), 67-70; Neue Aktenstücke zum Ephesinischen Konzil 431 (Munich, 1920), 52f, 57f, 67f, 75f. 
A number of the epistulae are scattered throughout Tome I, Volume I of Acta Conciliorum Oecumenicorum.
Also, Pusey published an edition of three of the letters: Pusey, S. Cyrilli epistolae tres oecumincae etc. (Oxford, 1875), 2-53. 

Responsiones ad Tiberium diaconum sociosque suos
You have an older version of this text on the site. There is a newer and more up-to-date version in Wickham, Cyril of Alexandria: Select Letters (Oxford, 1983), 132-179 

Solutiones
Again, you have an earlier version of this on the site. A better and newer edition is included in Wickham, Cyril of Alexandria: Select Letters (Oxford, 1983), 180-213

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Killing the dipsticks of the world

Posted on by Roger Pearse

It’s funny how the world can suddenly become a hostile place!  I thought people might be amused by the litany of improbable problems that has prevented me from doing something simple this evening.

I got an email today from one of the people I’m working with, saying that they couldn’t work out how to install a unicode font, so could I print some stuff for them and send them out.  They don’t want advice, I find.  I don’t have much choice, but I cursed when I read this; I’m tired and have much to do.

  • I get home after a very long day, dog-tired, fire up the Windows 7 laptop, plug in the Canon i560 inkjet, a couple of years old, and … it won’t install. 
  • I search out the drivers disk… it says it isn’t compatible.
  • I hunt around the web — it’s nearly impossible to find ANY driver.  I find pages saying Canon won’t support Win7 for this product.  I download the XP driver.  It refuses to install.
  • Fine, I boot up the Vista  machine — and it locks up.  I look for my XP machine… and then think, hang on, why am I bothering with all this pain.  Let’s just use my laser printer.
  • I plug in the laser, print 3 pages and … the toner light comes on and it too refuses to print.
  • At that point I give in.  I am NOT going to attempt to change toner while stumbling tired.

But I won’t be buying a Canon ever again.

Sorry everyone — if you’re waiting for something from me, I am too frazzled to do it this evening!

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