Back to normality

Today I came to the end of a very pressured project.  Ah, the relief!  Mind you, it also means I have to find a new job, but not for a couple of weeks.  Isn’t it funny how we all have what we think of as our ‘real’ selves, and all this earning a living stuff just gets in the way?

There’s been quite a bit of progress.  The translation of Hunain ibn Ishaq’s treatise on reason and religion went online.  The first draft of the 11th homily by Origen on Ezechiel has arrived!  In fact the Origen project is progressing by leaps and bounds!

I need to follow up a couple of points from the last couple of posts. 

I’m told there is a translation with introduction online of the Oeconomica of Ps.Aristotle, and that it is indeed in three books.  I’ll post a  link when I get to it.  The first book is fairly short; the second consists of lists of ways to extract money with ancient examples.  Most of these consist of either someone who has overwhelming force; or else examples of low cheating.  The third book only survived in a medieval Latin translation.

One of the exciting discoveries of the last week was the news that Nero’s famous rotating banqueting hall (or rather floor) had been found, with some of the mechanism intact, on the Palatine.  Again I need to collect some data on this.

Share

Chrysostom on the fewness of those who will be saved

An article at Virtueonline on a corrupt Episcopalian bishop included in the comments a quote ascribed to John Chrysostom, which is found in various forms around the web, but always without attribution. 

The road to hell is paved with the skulls of bishops.

The fullest form seems to be:

The road to Hell is paved with the bones of priests and monks, and the skulls of bishops are the lamp posts that light the path.

But did he say it?  There seems to be some knowledge of a context in web pages I have found; that Chrysostom was commenting on the fewness of those known as Christians who will be saved:

I hear Saint Chrysostom exclaiming with tears in his eyes, “I do not believe that many priests are saved; I believe the contrary, that the number of those who are damned is greater.” …

That is the reasoning of Saint Chrysostom. This Saint says that most Christians are walking on the road to hell throughout their life.

One day Saint John Chrysostom, preaching in the cathedral in Constantinople and considering these proportions, could not help but shudder in horror and ask, “Out of this great number of people, how many do you think will be saved?” And, not waiting for an answer, he added, “Among so many thousands of people, we would not find a hundred who are .

Of course in his day of nominal religion, such comments are undoubtedly correct.

But I cannot find the quote in his works.  Does anyone have a reference?

Share

Anonymi Oeconomica?

A copy of Paley’s Greek wit: a collection of smart sayings and anecdotes (second series) has reached me.  Most of the sayings are from Diogenes Laertius Lives of the Philosophers, with a leavening of Plutarch’s Lives.  But on pp.64-66 are three anecdotes from a work listed as Anonymi Oeconomica.  These are all about money.

So what is this work?  I don’t really know my way around the works of Aristotle, yet a google search reveals remarkably little.  The work seems to have been falsely attributed to Aristotle in transmission.  A Tuebner edition of the text from 1887 is here.  Perhaps it is better known under some other title.  Hmm…. what could it be?  Perhaps Economics?

I find here a Bohn translation of Aristotle’s Politics and Economics.  The Economics is p.289f.  There are two books.  The work is not extant in Greek throughout; in parts only a Latin translation of the Middle Ages has survived.

I find this account in 1832:

Of the two books composing the Œconomics attributed to Aristotle, the second had by universal consent, and on the most convincing evidence been rejected as spurious, and considered as the production of a writer, later in date and very inferior in capacity to that great philosopher. ‘But there was no internal evidence to discredit the genuineness of the first book of these Œconomics : which, though somewhat meagre and unsatisfactory, might pass for a fragment or summary of a genuine Aristotelian treatise. The late publication of a treatise of Philodemus from a Herculanean manuscript has however thrown the onus probandi on those who maintain this treatise to be the work of Aristotle: as Philodemus criticizes in detail the first part of this very treatise, in the precise form in which we now have it; but ascribes it constantly to Theophrastus.

Then this work (1839) tells us:

Of Aristotle’s work bearing this name Diogenes Laertius only mentions one book ; and of these it seems quite evident that both are not by the same author. Erasmus held the first to be Aristotle’s but to be only a fragment, but Niebuhr considers that lately discovered authorities incontestably prove it to be by Theophrastus.

If the second book is Aristotle’s, it is probably a collection made by him when collecting materials for his historical and philosophical writings on government. It is chiefly a string of instances of oppression exercised by one people upon another, or by tyrants upon their subjects.

A 1902 encyclopedia tells us there are THREE books.  I find in this source, a festschrift for Paul Oskar Kristeller, p.129,  rather better information from Josef Soudek.  This tells us of an anonymous Latin translation made about 1280 of “all three books”.  A revision of two books (I and III) was made in 1295.  In the renaissance these were replaced by Leonardo Bruni’s translation (1420-1), which was extant in at least 223 manuscripts.  The article talks of a further 8 copies.

It is remarkable, tho, how difficult it is to find hard information about this work, attributed to one of the greatest minds of western civilisation.  Am I making the wrong searches?  Or is the information just not there?

Share

Why miracles are less important than reason – an 11th century Nestorian comments

Abu al-Faraj ibn al-Tayyib was an Iraqi Nestorian, philosopher, physician, monk and priest in the first half of the 11th century. He was a voluminous writer, who left behind him massive biblical commentaries on the Psalms and Gospels.

In his collection of Arabic Christian treatises, Paul Sbath prints a short work on miracles and philosophy, which seems well worth looking at, even today.  Here it is:

On Knowledge and Miracles
By Abū al-Faraj ʿAbdallāh ibn al-Ṭayyib, secretary of the Catholicos and philosopher

In the religion of the Christians, rational proof is nobler than miracles because rational proof is proof by which the intellect comes to grasp the truth of the claim of those who have miracles, his own investigation, the investigation of his circumstances and the circumstances of those who are making the claim, and the state of the matter with regard to the claim. Rational proof is for the elites and the philosophers and the scholars who are not led except by it, while miracles are for the masses whose breasts are not delighted by certain knowledge and who only believe what they behold by the senses. So it is clear that rational proof is evidence which convinces through knowledge and is for the elites and that miracles are evidence which convince through the senses and they are for the masses. Scriptural evidence that knowledge is nobler than miracles is from when Paul, the chosen and heavenly apostle says, “God appointed in His Church the apostles first, and after then the prophets, and after them the scholars, and after them those who work miracles, and after them those who heal the sick, and after them those who possess languages (1 Corinthians 12:28).” From this evidence it becomes known that knowledge is nobler than miracles. Then he says, “The elders who order the affairs of the Church well deserve multiple recompense, especially those who toil with knowledge (1 Timothy 5:17).”

So rational proof is rational evidence and miracles are sensible evidence. If the intellect is nobler than sensation, then rational proof is nobler than miracles.

Miracles are found in a specific place and at a specific time and among a specific people. If that place and that time and that people cease, then the miracle ceases with them. Rational proof is found in all places and at all times and among all peoples. So, knowledge and rational proof are nobler than miracles.

Thus Christ our Lord worked miracles for the common people and the masses and set forth evidence and rational proof for the excellent philosophers who are not led by miracles and make no use of them. Glory to God forever.

Share

Five 10th century Arabic Christian treatises now online

Five 10th century Arabic Christian treatises originally published by Paul Sbath in “Vingt traités philosophiques et theologiques” (Cairo, 1929) are now online here:

http://www.tertullian.org/fathers/index.htm#Twenty_theological_and_philosophical_treatises

These new English translations are followed by a transcription of the Arabic. All are public domain; use them as you like.

15. Yahya ibn Adi – On the Truth of the Gospel by Way of Reasoning from Proofs
16. Yahya ibn Adi – On the Differences in the Expressions in the Gospels and their Meanings
17. Yahya ibn Adi – On our saying “and became incarnate of the Holy Spirit and the Virgin Mary”
18. Abu al-Khayr ibn al-Tayyib – Refutation of the Muslims who accuse the Christians of Believing in Three Gods
19. Abu al-Faraj `Abdallah ibn al-Tayyib – On Knowledge and Miracles

Numbers 15-17 are by Yahya ibn `Adi. From Graf II 233-249: He was a Jacobite, born in 893 at Tikrit, went to Baghdad and studied in the philosophical school there. Died 13 August 974. A voluminous writer. Sbath pp. 168-171 contains a treatise on the truth of the Gospel, using syllogisms. p. 171f is another similar treatise; p. 172-175 on the credal statement, “He became flesh by the Holy Spirit of the Virgin Mary.”

Number 18. Abu al-Khayr ibn al-Tayyib (Graf II 344-348) A Copt, writing between 1204 and 1245. Sbath p. 176-178 prints an extract only of his book “The medicine of understanding”, 24 chapters against the attacks of Moslem polemicists.

Number 19. Abu al-Faraj ibn al-Tayyib (Graf II 160-176) An Iraqi Nestorian, philosopher, physician, monk and priest in the first half of the 11th century. Another voluminous writer, including massive biblical commentaries on the Psalms and Gospels. Sbath prints p.179f, a work on miracles and philosophy.

As ever, if you would like to support the work of the site, a CDROM is also available for sale here:

http://www.tertullian.org/fathers/all_the_fathers_on_cd.htm

Share

A bunch of online Oriental books – Bibliothek Goussen

An email from Jesus de Prado draws my attention to a new bunch of online books, which we all need to take a look at:

Contents: http://s2w.hbz-nrw.de/ulbbn/nav/classification/16431

Misc books: http://s2w.hbz-nrw.de/ulbbn/nav/classification/135030

Arabic Christian: http://s2w.hbz-nrw.de/ulbbn/nav/classification/16475

Armenian: http://s2w.hbz-nrw.de/ulbbn/nav/classification/17269

Coptic: http://s2w.hbz-nrw.de/ulbbn/nav/classification/17261

Ethiopic: http://s2w.hbz-nrw.de/ulbbn/nav/classification/17268

Georgian: http://s2w.hbz-nrw.de/ulbbn/nav/classification/17270

Syriac: http://s2w.hbz-nrw.de/ulbbn/nav/classification/17267

Full coloured-image, quite high resolution reproductions with full bibliographical details.  

Thank you!  Well, I had to go and look.  The list of titles is quite impressive.

The interface is a bit clunky, but there are PDF’s to be had, although it looks as if each section is a PDF (which is a bit silly, and a nuisance; please fix this, chaps).  In some cases they have placed a PDF of the lot on the left-hand side.

Design is a little weird.  They seem to imagine — as librarians do — that you would want to use the books over a slow internet connection on a slow site, rather than on your PC.  The interface is the usual, fussy, self-centered thing that library sites so often are, designed to maximise their traffic rather than assist the reader.  Come on chaps; Google books and Archive.org show how it should be done.  Why reinvent the wheel?

But these are small points.  On to the good stuff!

The Arabic list contains a considerable quantity of really old books, 17th century, of great value.  These belong to the first wave of European interest in Arabic studies.  The 1661 Eutychius, for instance, is there.

The Armenian list includes a catalogue of the Mechitarist daughter monastery in Vienna.  Aucher’s edition of Eusebius Chronicle is there — a year or two back I paid a serious sum for a photocopy of just volume 1!

The Coptic list includes a catalogue of the Borgia mss in the Vatican.

The Syriac list includes six volumes of Bedjan’s Acta martyrum et sanctorum.   The Urmiah catalogue is there, which I have only seen so far in a rather rubbishy photocopy PDF.  Mind you, they don’t seem to have learned the trick of photographing with a piece of black paper behind each page, to stop bleed-through of the text on the reverse.  You can download the whole Urmiah catalogue.

This is probably the first sign of useful material from a German source that I have seen.  More please!

Share

Samuel al-Suryani

While I was looking at the medieval Coptic history attributed to Abu Salih and in reality by Abu’l Makarim, I came across the publication of this work, complete, in four volumes by an Egyptian monk, Samuel al-Suryani.  I haven’t ever managed to set eyes on a copy. 

Fr. Samuel went on to become a bishop, and is now deceased.  This was all I knew of him.

But an email brings me more details on his life. 

UPDATE: Apparently this information relates to a different bishop Samuel!  My apologies for the misinformation.  See attached comment.

It seems that he was killed during the assassination of President Sadat of Egypt in 1981.  A prominent figure, he was on the dais with the president at the time, and died from a grenade.

There is a detailed Evening News Obituary online, which outlines his life.  It seems that he nearly became Coptic patriarch.  There is also a book mention.

It’s worth remembering that Coptic Christianity and scholarship takes place against a background of constant violence.  I do wish, tho, that Coptic publications were more easily accessible!

Share

Chrysostom project dead

Two-thirds of Chrysostom’s Oratio 2 against the Jews have never been translated into English.  The text was lost, and only recovered a decade ago.  I commissioned someone to translate it, but the sample was unsatisfactory.  I’ve had to cancel him, therefore.  I won’t proceed with this translation project now, as I am feeling rather over-committed and worn out.  So I need to load shed.  Maybe another time.

Share

More project news

Origen’s 10th homily on Ezekiel (out of 14) is pretty much done, a bit of discussion aside.

Better yet, I have received the Arabic transcription and English translation of three treatises from Sbath’s collection of Arabic Christian theological material.  These are #17, #18 and #19.  All look very good, and one at least will bear posting here when I’ve paid for it.  All are concerned with the truth of Christianity, ca. 900 AD.

Share

Cortez would have agreed

The difficulty with attempting to sound sublime is the risk of sounding ridiculous:

I believe that spending time living in another culture teaches you things that you can never learn in a classroom.

Such as “what are they afraid of” and “where do they hide their gold”…

Share