How not to translate the bible

I found a blog pushing the TNIV, and added a comment to a post or two before I realised that the blog title “Better bibles” was really just Newspeak for “Use the TNIV.” 

The TNIV is the version of the New International Version which was revised in accordance with the principles of political correctness.  If the bible said “brothers”, it changed it to say “brothers and sisters.”  And so on, sometimes with farcical consequences.  Fortunately US Christians treated it with the contempt it deserved, and it sounds as if it is dead (praise God).   But the damage is severe; the NIV was well on the way to being the standard Christian English translation.  Now few will trust it, or its owners.

It is hard to imagine what was going through the minds of the people who did this deed — although judging from the commenters on that blog, indifference to the idea that this is the Word of God is pretty evident, as is a determination to use the bible to promote political correctness.

But just imagine if we did the same to other texts!  Das Kapital, revised to say what Ronald Reagan thinks it should have said.  Mein Kampf, as translated by an Israeli extremist (a version in which the word “Jew” is replaced by the word “Arab”, “in order to situate it better in modern society” or some form of words which would walk the streets for any vice).  Robert Mugabe translating Jefferson.  It’s almost funny, isn’t it?

I do a bit of translating from time to time, and I tend to favour reader comprehension over literal incomprehensibility.  But if I have to paraphrase, I’d put the original in a note.  If I felt the meaning was unclear, I wouldn’t paraphrase; I would stick the meaning in a note.  To fail to know where to draw the line between a translation and a note is the nadir of incapacity in a translator.

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Coptic Paul found!

The ps.gospel of Judas was sold together with three other manuscripts.  I have never been able to find what happened to one of them, which contained a Coptic version of three letters of Paul.  From Christian Askeland at Evangelical Textual Criticism I learn these excellent tidings:

Along with Codex Tchacos (= the Gospel of Judas Codex), two other codices were found. One of these contained the Pauline Epistles. This codex was sold about a year and a half ago and has been sent to Augsburg to be restored by Gregor Wurst. Apparently, it is also Sahidic with considerable Middle Egyptian influence. A picture has apparently been published of one side of a relatively intact leaf of Colossians in Ink and Blood Dead Sea Scrolls to the English Bible. Is there anyone out there who can send me a scan of the photo from this publication? The pamphlet was created as part of a traveling exhibition. cha25 [a] cam.ac.uk

In the comments he adds:

Gregor Wurst gave a paper at the International Association of Coptic Studies Conference in Cairo this last summer, and revealed the details posted here. In my notes, I have written “~13 fragmentary leaves, Galatians and Colossians”. Hans-Gebhard Bethge (Humboldt University, Berlin) is editing the text.

I think that these fragments were bought at an antiquities auction — not on eBay, although I am aware of the eBay incident. 

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The Apocalypse of Samuel of Kalamoun – now online

This very moving 10th century Coptic text records the collapse of Coptic culture and the abandonment of the Coptic language.  I’ve translated it into English from the French of the Maronite priest J. Ziadeh, and corrected it using other partial translations.  The introduction is here, together with some notes by me, and the translation itself is here.  I’ve added a couple of notes at the end from the articles that I was kindly sent.  It seems that Jos van Lent is engaged in working on a proper edition and translation as well.

I was put up to looking into this text by an email from a Copt.  I have sent him a PDF of the Arabic text and suggested that he might like to type it up.  If he does, then that also will be available.

As ever, if you would like to support my efforts to make texts available online, you can buy my CD.

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UK copyright law ‘abject failure’ for information access

What we can see online tends to depend on copyright laws.  These do vary.  How much they vary has been highlighted by a new report, which evaluated them for fitness for purpose. 

The UK law was a surprise failure, because of some of its unique ‘features’, because it has been allowed to become out of date, and because it has been too influenced by publishing industry lobbying.  Out-Law.com reports:

The UK was the only country to be given an overall ‘F’ score by the report. All the other countries were rated between A and D. “‘A’ to ‘D’ rates how well the country in question observes consumers’ interests in its national copyright law and enforcement practices. ‘F’ is assigned if the country abjectly fails to observe those interests,” said the report. 

“UK copyright law is substantially different from that of other countries,” said the report. “Copyright is treated as property right…and hence copyright owners have the right to decide whether and how the copyrighted work is used.”

“There are no fair use exceptions in UK law, only some limited permitted acts. There is no provision that may be termed “private copying” exception and UK copyright law does not distinguish between private or corporate copyright infringement.  

All of which makes authoring a website in the UK risky for those who live there, and thereby stifles initiative.  The report authors are part government funded.

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Corpus Scriptorum Historiae Byzantinae

This collection of 50 volumes contains the Byzantine historical writers. Thanks to Google books these are online, and thanks to Les Cigales éloquentes we can access them. The editions are not always reliable; but they are sometimes all we have.

This list is copied from there:

Authors
Links
Agathias
Dexippus, Eunapius, Petrus Patricius, Priscus, Malchus, Menander, Olympiodoros, Candide, Nonnos, Théophanee, also the panegyrics of Procopius and Priscianus
Ducae, Michaelis Ducae nepotis
Ioannis Cinnamus, Nicephore Bryennos
Ioannis Malalas
Leo Diaconus and various texts on the “Histories”of Nicephorus Phocas and Ionnes Tsimiscis
Nicetas Choniates
Theophylactus Simocatta, Genesius
Michael Glycas
Merobaudes et Corippus
Constantinus Manasses, Ioel, Georgius Acropolita
Zosimus
Ioannis Lydus
Paulus Silentiarus, Georgius Pisida, Nicephore Constantinopolitanus
Theophanus Continuatus, Ioannes Cameniata, Symeon Magister, Georgius Monachus
Georgius Cedrenus
Georgius Phrantzes, Ioannes Cananus, Ioannes Anagnostes
Codinus Curopalates
Ephraemius
Leo Grammaticus , Eusthatios
Laonicus Chalcocondylas
Georgius Codinus
Historia politica et patriarchica constantinopoleos, Epirotica
Michael Attaliota
Constantin Porphyrogenete
Theophanis (with the Ecclesiastical History of Anasatasius Bibliothecarius in volume 2)
Georgius Syncellus
Anne Comnene
Jean Cantacuzene
Chronicon Pascale
Georgius Pachymeres
Nicephorus Gregoras
Procopius
Zonaras

All of these are in Google books, apart from volume 3 of Zonaras which is at Archive.org

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Scribe, take down an apocalypse

Intrigued by some notes in the edition of the apocalypse of Samuel of Kalamoun.  It says that bits seem copied from older apocalypses, such as those of Pisentius or Ps.Methodius, although not verbatim.

Are we dealing with a genre here? — A way to describe the failings of events up to your own time, ascribe them as a prophecy to some long-dead person, and then end with a conventional set of statements about the return of Christ (or something of the kind) as a coda.  If so, the history of the genre would be interesting to read, and it would allow us to make use of them as historical documents.

Maybe it was a way to blow off steam, more edifying, perhaps, than diatribes against bankers.

The apocalypse of Samuel of Kalamoun is a very moving document, probably from ca. 1000 AD (because of the description of the Caliph el-Hakim).  The author is grief-stricken at the destruction of coptic culture, at the loss of “our beautiful coptic language, which is like honey in the mouth”.  He tells how the lives of the saints are no longer read, because people can’t understand them.  Many of the books are simply lost.

This may explain the find of Coptic books at Qurna near Luxor a couple of years ago by the Polish Mission in the ruins of a monastery.  I recall that one of them was a life of St. Pisentius.  If you had a bunch of books that you couldn’t read but were fairly sure were ‘holy’, you might bury them.  Probably there are treasure troves of Coptic patristic literature to be found near many old monasteries in Egypt.  Indeed it makes you wonder a little about when the Nag Hammadi books were buried.  Could it have been much later than we usually suppose?

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Christianity in Iraq VI

CENTRE OF EASTERN AND ORTHODOX CHRISTIANITY; DEPT for the STUDY of RELIGIONS; SCHOOL of ORIENTAL and AFRICAN STUDIES; in conjunction with The British Institute for the Study of Iraq & The Anglican and Eastern Churches Association presents

CHRISTIANITY IN IRAQ VI: A seminar day on Christian Education in Iraq

Speakers include Prof. Adam Becker (New York), Dr. Dan King (Cardiff) Dr. Isabel Toral-Niedhoff (Berlin), Dr. Philip Wood (Oxford and SOAS) together with representatives of the Iraqi communities.

Date: Saturday 25th April 2009
Place: The Brunei Gallery Lecture Theatre, School of Oriental and African Studies, Thornhaugh St Russell Square London WC1H 0XG
Admission: £30.00 [Members of BISI or AECA £24]
Enquiries to: Dr Erica C.D. Hunter, Dept for the Study of Religions SOAS

The morning sessions will deal with approaches education in the Syriac world in the past; the afternoon ones with education from the 19-21st centuries.

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Don’t bother with the Cambridge Patristics conference in September

… unless you live close enough to walk.  Apparently the organisers have decided not to provide any car parking.  Or maybe the university authorities think that nobody who matters will need it; and the proles can just use what passes for public transport and good luck to them.  Either way, there is none.

I had forgotten the way that the privileged in Oxbridge take pleasure in tormenting the rest of us this way.  So much cheaper than sorting out their wretched transport links!  So much more fun, to force adults to pay to leave their cars somewhere and pay more to wrestle suitcases onto horrible buses!

Of course if I can’t park then I can’t attend, and certainly  can’t stay overnight.  Who in the world would choose to spend three days worrying about parking their car?!

It is rather a pity.  In fact, it’s a shame.  I was really looking forward to going, not least since it’s only 60 miles from my home and I might be at liberty to go.   Oh well.  Maybe I’ll just go for the day. Although since my enquiry about the latter was met with silence, perhaps not.

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Finding Samuel of Kalamoun on my hard disk

Erm, yes, well <cough>.  I’ve just found the Arabic text and French translation of the Apocalypse of Samuel of Kalamoun on my own hard disk.  A friend slipped me a collection of PDF’s of articles a while back.  Probably this will be more useful if I, erm, look at them.

This is going to be such a problem for us all, losing stuff that we have.  Thank heavens I didn’t pay money and put in an ILL for it!

One other thought: the PDF was at 200 dpi.  Come on, guys — scan at 400 dpi and give us chaps with OCR software a chance!  (Mind you, Finereader 9 is making a splendid attempt!)

Next day: Of course there is very little point in scanning and running the OCR through a machine translator, if you then leave the output file at home… <gnashing teeth>

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Agapius – three quarters done

I have now translated 75% of the 10th century Arabic Christian historian Agapius, from the French of A. A. Vasiliev.  Of course the translation has no scholarly value — more in the way of research notes.  But there are a considerable number of people who do not read French easily, if at all, and so to make this version has utility.  I hope also to trigger a “virtuous circle”: the existence of this translation may inspire someone to make an English translation direct from the published Arabic.  This in turn would lead someone to get an ultra-violet photograph of the Florence manuscript, fill the lacunae, and make a full scholarly critical edition and translation.

I’m typing this while scanning the page images of the remaining part; scan, turn page, scan, etc.  Each quarter is around 150 pages of the Patrologia Orientalis.  I’m working on a chunk of no more than 50 pages at a time.  Any more than that, and I get oppressed by the size of the task before me, and depressed.

So far I have done part 3, part 4 and part 1.  Now to begin part 2.

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