More on the arrest of the street preacher at Wimbledon

Further to yesterday’s post:

I learn from the comments at the Cranmer blog that the incident took place on Monday 1st July.

I have had no reply to my enquiry to Wimbledon Police Station.

The Daily Telegraph has today run the story, Christian arrested for calling homosexuality a ‘sin’.

A Christian street preacher has been arrested and questioned about his beliefs after saying that “fornication” and homosexuality are a sin.

Tony Miano, a retired police officer from the US, was held for almost seven hours, forced to give finger prints and a DNA sample and questioned about his beliefs on sin.

Mr Miano, who served as a Deputy Sherriff in Los Angeles County, was arrested under the controversial clause of the Public Order Act, recently amended by the House of Lords, which bans “insulting” words or behaviour.

In a video placed on YouTube he can be seen debating with two Metropolitan Police officers about whether the amendment to the law had come into force yet.

It came after a woman complained that the sermon he preached a sermon in busy street in Wimbledon, south west London, on Monday afternoon, about “lust” and “sexual immorality”, was homophobic.

Taking as his text a passage from Thessalonians, he listed homosexuality alongside other “evil” sexual temptations as being against “God’s law”.

He can be heard saying: “My friends, the reality is, we are all going to stand before God to give account for our lives.

“And whether our sin is sexual in nature or not, if we have violated his law in any way – whether it is homosexuality, whether it is refusing to abstain from evil in the heterosexual community and we are lusting after people we are indulging in fornication, but even beyond that if we have so much as told one lie – God sees us as a violator of his law, God does not see us as good.”

He said that during his time at the police station he was questioned about his beliefs.

“He asked me, among other things, whether I believed homosexuality was a sin,” he explained.

“He also asked me: ‘If a homosexual person came to you and was hungry, would you give him something to eat?’

“It was unnerving to be questioned about my Christian beliefs and I was made to feel that my thoughts could be held against me.

“The two final questions were: ‘Do you believe you are 100 per cent right in what you did today?’, I answered yes, and “If you were to go back there tomorrow, would you do the same thing again?” to which I also answered yes.”

He was eventually released without charge around midnight.

There could be no charge, of course, for he had done nothing wrong.  The “arrest”, and the deliberately prolonged incarceration and “questioning” were merely harassment, intended to intimidate.  The phrase “the process is the punishment” describes what happened here; drag someone through the system in order to stop them doing something which is entirely legal.  Even if they are found innocent, just being accused and tried — at deliberately elaborate length — is a shattering experience for normal, innocent people.

I gather that Tony Miano has sought legal advice.  I hope that the Metropolitan Police are forced to pay a large sum in damages.  I also would hope that whoever was responsible for this is discharged from the force.

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Street preacher arrested at Wimbledon, held for seven hours

There is a worrying report at the Cranmer blog this evening.  It is good that they have highlighted this, because it seems to have gone otherwise unreported.

Mr Miano has recently been out preaching in Wimbledon. He very much enjoys biblical evangelism, speaking about spiritual growth, personal holiness and the person and work of Jesus Christ. On Monday, his theme was sexual immorality – all forms (1Thess 4:1-12). He talked about sin – heterosexual and homosexual – without discrimination. As he was preaching, a lady heard him say that homosexuality was a sin, and promptly summoned the police, who duly arrived.

Mr Miano was then arrested for violating Section 5 of the Public Order Act: he was accused of using homophobic speech likely to cause anxiety, distress, alarm or insult.

He was escorted to Wimbledon police station, where he was photographed, finger-printed and had a DNA sample taken. He was then incarcerated in a cell for seven hours.

And he was interrogated about his faith in Jesus Christ.

He was asked if he believed homosexuality was a sin. He was asked from which portion of the Bible he was preaching. Incredibly, he was asked whether, if a homosexual was hungry and walked up to him, he would give them something to eat.

He was then informed that there was sufficient evidence from his responses to forward his case to the CPS, and that the judge could order him to remain in the country for 4-5 months while his case came to trial.

This story reads like something out of the Keston College annals of religious persecution in Russia.  The preacher … the informer … the bullying police-officers … the jeers at religion.

Of course we don’t blame the police for doing what they are told.  The rulers of Britain have made this happen, and have ensured that the police will do this when the situation arises.   The judges have likewise been screened to ensure that they too will toe the line.

These kinds of stories are troubling because each such incident sends a direct message to Christians: you are not wanted, and we will arrest you if you share your faith.  What kind of country directs that message at a harmless minority?

However I have emailed Wimbledon police and asked for a statement.  It is always wise to check one’s facts.

In the mean time, may I suggest that Christian readers remember to pray for both the informer, and the policemen involved, as well as the preacher and the blog that reported it.

UPDATE: I find a curiously similar story from 2010. Preacher Dale McAlpine was arrested under similar circumstances, and was committed for trial in September.  But on May 1 the Mail on Sunday reported the story, echoed by the Daily Telegraph the next day.  Two weeks later the BBC reported that the charge against him had been dropped.  On December 18 2010 the Daily Mail reported that the police paid out 7,000 GBP plus legal costs, and refers to “new guidelines” issued by the Association of Chief Police Officers, entitled “Keeping the peace”.  Perhaps they should issue a new booklet, and address it to Met Police.  They might entitle it “Taking the peace”.

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Chapter divisions, titles and tables of contents in the BNF Greek mss.

Now that the French National Library has a bunch of Greek manuscripts online, we can use them to find out what proportion have chapter divisions and titles.  It can’t be comprehensive, but this limited exploration will give us some sort of idea.  It will also be interesting to see if I stumble across any tables of contents.

The divisions are identifiable as breaks in the text, often with a red heading in the gap, and an initial on the new line.  Here, for instance, is one that I just found, in Ms. gr. 2971, folio 10v:

On the other hand initials pushing into the margin like this may only be paragraph markers.

So … let’s go!  What can be found in the first few pages of these mss….?

  • Coislin 352, 17th c. Palatine Anthology of Greek verse. — N/A: special layout epigrams.
  • Grec 2971, 16th c. Hermogenes, Progymnasmata.  — Divisions with red headings.
  • Grec 2868, 16th c. Apollinaris Metaphrasis Psalmorum. — Sections in red ink, followed by sections in black starting with red initial. Otherwise undivided.  Special layout.
  • Grec 510, 9th c. Gregory Nazianzen. — Initials at intervals but no text division.
  • Grec 2929, 16th c. grammatical bits and pieces. — Divisions with red headings as for gr. 2971.
  • Grec 2705, 14th c., John Tzetzes on the Iliad. — Red initials protruding into margin.  No other divisions.
  • Grec 2261, 16th c. medical ms. — Not divided.
  • Grec 216, 10th c. Acts of the Apostles, with the catena. — Starts with numbered table of contents of Acts here, f.1r, and also has numbered headings.  Rather catena-ish, tho, in format.

  • Grec 1853, 10th c., Aristotle.  No red ink! Not obvious divisions. Might be capitals in margin occasionally.
  • Coislin 291, 14th c., Simeon the New Theologian.  Very faded red initials in margin.  Last line of end of chapter ends with “:–“, and rest of line blank.
  • Grec 1807, 9th c. Plato.  Not obviously divided, but marginal asterisks and other marks.
  • Grec 1685, 15th c. Ps.Callisthenes, History of Alexander; Aesop’s fables.  Red marginal initials only in Ps.Callisthenes; Aesop has red initials and headings (e.g. f.59r).
  • Grec 1639, 15th c. Xenophon, Cyropedia; expedition; Theophrastus, characters.  — Red initials.  No break in text.   But by f.193v (probably Theophrastus), divisions, red headings and initials.
  • Grec 1759, 13th c. Diogenes Laertius, Lives of the philosophers.  — Black initial, break, red heading (probably later, on f.2r), chapter ends with “:–“.  Only when new philosopher introduced (e.g f.107v).  So perhaps special format.
  • Grec 2465, 14th c. Michael Psellus.  — None that I can see.
  • Grec 1407, 15th c. Arrian, Anabasis (f.11v); on India; Ptolemy’s geography, epitome.  — Red letters.  Ms. starts with several pages of what may be indices; red and black text, much faded.
  • Grec 1122, 14th c. John Damascene. — Red letter, break, red heading (e.g. f.4r).
  • Grec 2795, 15th c. Sophocles, Electra, Orestes, etc, with scholia. — Drama has special format.
  • Grec 2850, 1475 AD, Sybilline oracles. — None that I can see.
  • Grec 2902, 16th c. Aesop, Aristophanes, Euripides. — Red initials, heading, breaks in Aesop.
  • Grec 2999, 16th c. Demosthenes. — Not divided that I can see.
  • Coislin 1, 7th c. Greek Old Testament — initials in margin, but much too often.  Some special format.
  • Coislin 79, 11th c. Chrysostom. — table of contents (f.3r-4v), then “logos a'”.  Divided by space in middle of line, then initial in margin at start of next line.  No chapter titles.
  • Grec 2809, 15th c. Euripides. — (Not examined)
  • Grec 2036, 10th c.  (f. 1r-v) Πίναξ, then (ff. 2-178v) Ps.-Aristotle, Problemata physica, then Longinus (Dionysius).  — There is a numbered table of contents starting, “Ἀριστοτέλους προβλήματα καὶ Διονυσίου Λογγίνου περὶ ὕψους λόγου.” (i.e. Aristotle’s Problems and Dionysius Longinus’ περὶ ὕψους λόγου”.  The toc. is in the hand of Matthieu Devaris, according to the notes.  Divisions by initials in margin.  No red.  Numerals in margin look to me like Devaris’ work.
  • Grec 2706, 1500. Aristarchus, summaries and scholia on the Iliad. — red initials, headings, and line break.
  • Grec 1535, 11th c. Martyrdoms. — red initials in margin. No headings or line-break.
  • Grec 1671, 1296. Plutarch, parallel lives. — marginal initials, but too frequent to be chapters, and in same ink colour.  No headings or line breaks.  F.10r has a break for new “life”.
  • Grec 107, 7th c. Bilingual Greek/Latin Paul’s letters. uncials. — f6v-7r shows an initial in the margin; a later hand has marked this as “chapter 2”.
  • Grec 1128, 14th c. Barlaam and Joasaph. — red initial in margin. Heading in red, followed by picture (!).
  • Grec 1767, 15th c. George Cedrenus, Narratio of meeting of Pope Silvester with some Jews. — red initial pushing into margin, or sometimes in body of text.  Some red writing, not sure if for that purpose.
  • Grec 1909, 15th c. Simplicius on Aristotle’s Physica. — Divided, red initial, black heading, new line.
  • Grec 2179, 9th c. Dioscorides. — Hard to see, but looks like newline, red title, and numeral (and picture) for new chapter.
  • Grec 2442, 11th c. Aelian, Tactica; Onasander, etc.  Aelian has “:–“, new line initial in same ink pushing into margin, and marginal numeral.
  • Grec 2389, 9th c. Ptolemy. — initials pushing into margin, but appear to be paragraphs. f.3v shows start of chapter 2 with heading, newline, numeral, and the initial, all in black ink.
  • Grec 3094, 17th c. Chrysostom, 4 homilies to Antiochenes. — no divisions.
  • Grec 923, 9th c. John Damascene, Sacra Parallela. — a numbered table of contents in alternating red and black (2r – 8v).  Chapter division – heading in gold box, with numeral.  Marginal initials in black must be paragraph divisions.
  • Grec 451, 914 AD. Division on f.96v consisting of ~~~—, new line, black title, new line and initial in margin.  A numeral seems to be a later addition.  f.213v has the table of contents to book 2 of Eusebius PE.  In the PE there are no divisions except paragraph initials.
  • Grec 781, 939 AD. Chrysostom.  f1r-v is a numbered table of contents for the various items in the book.  There seem to be no internal divisions, tho; not even paragraph initials.
  • Grec 945, 15th c. Origen.  — Contra Celsum (from f.48r) seems to have no internal divisions.
  • Grec 414, 16th c. Gelasius of Cyzicus (from c.4 to end), Eusebius Vita Constantini (siglum=D), HE, etc. — the beginning of Gelasius is lost.  But on f.1v he shows chapter divisions:

And on f.65 Eusebius’ Vita Constantini book 1 begins with an unnumbered table of contents to book 1 thus.  The first item is chapter 1, Προοίμιον περὶ τῆς Κωνσταντίνου τελευτῆς.

and f.81v shows the end of the table for book 2, a blank line, and then the start of the book.  The PE here is noticeably devoid of book titles, although it does feature colophons.  There is likewise a table of contents for Constantine’s Ad sanctorum coetum (f.134).
  • Coislin 202, 6th c. Euthalian chapters, New Testament, note saying it was copied from Pamphilus’ exemplar (f.14r, v). — this one I can’t make much of.

Now that was an interesting way to spend an afternoon!  Thank you, BNF, for making it possible to see all these things “in the wild”, as it were.  This is precisely what a major library should be doing.  And making it possible to download PDF’s helped as well, at various points when I was skimming around the pages looking for things.  Again – thank you.

I suspect that most of these mss. never even get looked at.  Well, today they did!

UPDATE: That was 42 manuscripts, and even at the press of a mouse-button, that took all afternoon.  Useful, tho!

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E. Schwartz on the book titles and kephalaia of Eusebius’ Church History

They certainly knew how to write scholarly editions, those editors of the Griechischen Christlichen Schriftsteller series.  A handful of pages on “titles and kephalaia” in GCS 9.3, by the editor, Eduard Schwarz[1], has nevertheless remained unchallenged for a century.

Of course one reason for this may be that it is incredibly hard for any non-German to read.  Anyway, I have prepared a rough translation of the pages in question, p.clxvii-cliii, with a view to making them better known.  I have also added English translations of the Greek kephalaia given in the text, and overparagraphed at one or two points.

In order to follow the argument, it is necessary to know that Schwartz believed that Eusebius revised his work several times, mainly to remove people who had been executed or whatever in the meantime, and so produced four “editions”, the last in 325 AD.

In Schwartz, the “kephalaia” are the tables of contents that appear at the top of each book.  Each entry in that table is a kephalaion.

*    *     *     *

IV. Headings and Kephalaia.

[p.cxlvii] In chapter 2 we showed that Eusebius originally issued the 7 books of  the original Church History with a  single book as a sort of appendix, and how from this single book in the  penultimate edition 3 more books were produced.  There is substantial evidence that the final edition, present in BDMSA,  was divided into two τεύχη  [codices] of five books, if not by Eusebius himself, at least prior to the  translation into Syriac.  In BD at the  end of book 5 the manuscripts suddenly shorten in a noticeable way: see the  notes on p.504, ll.14-16, 19/20, 21, 21-25, 26 – p.506, 6, 13-15.  This would not normally happen, and can only  be explained because the copyist of the exemplar of BD felt that he was running out of space, and that could only happen if a particular size τεῦχος was  specified for the first 5 books; and therefore also for the last 5 books.  Furthermore BD also change the spelling of “Moses” in the first and last books (see chapter 6); in the first books it is always given in the form Μωυσῆς, – the form used throughout in ATER – but in the last books they agree with M which always reads Μωσῆς.  This is only conceivable if the two halves circulated separately.  That this is not just a peculiarity of BD but that BD, as so often, represents BDM, may be shown by two further indicators: that 1. in the latter books, the special readings of DM cease almost entirely, and that 2. the London manuscript of the Syriac translation never contained more than 5 books.  The latter is shown by the presence of a colophon, which, although it  was erased, we learn that it was indeed present.

[p.cxlviii] At first sight the headings and subscriptions of the individual books look like a confused mess.  However arbitrary additions by copyists can easily be identified.

The simplest and most regular set are the headings in T.  At the top stands the complete text, Εὐσεβίου τοῦ Παμφίλου Ἐκκλησιαστικῆς ἱστορίας A.  In all subsequent books there is merely the numeral of the book.  The subscriptions read: Ἐκκλησιαστικῆς ἱστορίας A, Ἐκκλησιαστικῆς ἱστορίας B, etc., for every book up to book 9.  For book 10 the subscription is Εὐσεβίου τοῦ Παμφίλου Ἐκκλησιαστικῆς ἱστορίας τόμοι δέκα.

A and BD are next in order of simplicity.  In a, which must represent A here, the heading for the first book lacks name and title, consisting purely of λόγος A, and this runs through the manuscript, except that for the 8th and 10th books, instead of the numeral there is ὄγδοος and δέκατος respectively.  For subscriptions, the first two books are the same as T.  For books 3-5 they read, Ἐκκλησιαστικῆς ἱστορίας λόγος Γ’ or Δ’ or E’.  For books 6, 8 and 9 they read τέλος τοῦ ϛ’ or H’ or Θ’ λόγου τῆς Ἐκκλησιαστικῆς ἱστορίας.  For book 7 it reads τέλος τοῦ ἑβδόμου λόγου.  B and D differ in the title for book 1: Εὐσεβίου τοῦ Παμφίλου Ἐκκλησιαστικῆς ἱστορίας [= T] τόμος A’ B, while Εὐσεβίου Ἐκκλησιαστικῆς ἱστορίας βιβλίον B’  D.

In the following both name and title have been omitted, leaving only βιβλίον Γ’ [τρίτον B], βιβλίον Δ’, βιβλίον E’ [because of the gap in D] βιβλίον ἕκτον, βιβλίον ἕβδομον, βιβλίον H’ D, βιβλίον Θ’ D [in B the titles are missing from books 8 and 9] βιβλίον I’ D [δέκατον B].

The subscriptions display even more arbitrariness than in A. Uniformity is only seen in books 4 and 5: τῆς Ἐκκλησιαστικῆς  αστικῆς ἱστορίας βιβλίον Δ’ [τέταρτον D] or E.  For books 6-9 they are omitted completely from D.  B has τέλος τοῦ τῆς Ἐκκλησιαστικῆς ἱστορίας ἕκτου βιβλίον, τῆς Ἐκκλησιαστικῆς ἱστορίας [in book 7 the word Εὐσεβίου appears here] βιβλίον ἕβδομον or H’ or Θ’, and τέλος added at the end.  T follows D only for book 3: Ἐκκλησιαστικῆς ἱστορίας Γ’, where B again gives a prolix version: τέλος βιβλίον τρίτου τῆς Ἐκκλησιαστικῆς ἱστορίας Εὐσεβίου.  At the end of book 1, BD have: τῆς Ἐκκλησιαστικῆς ἱστορίας Εὐσεβίου τοῦ Παμφίλου λόγος [= A] A’, and at the end of book 2: τῆς Ἐκκλησιαστικῆς ἱστορίας [B adds Εὐσεβίου here] λόγος B’.

In B the subscription for the whole work does not appear at the end of book 10, but only beneath the attached excerpt from the Vita Constantini: τέλος σὺν τῆς ὅλης Ἐκκλησιαστικῆς ἱστορίας Εὐσεβίου τοῦ Παμφίλου ἤτοι τῶν δέκα τόμων: in D it has fallen out, together with the end of some excerpts [see above, p.xxii].

[p.cxlix] Leaving to one side all the one-off exceptions, it seems that firstly, the overall title, consisting of the name of the author and his distinctive title, the name of the work (without article), was only positioned over the start of book 1; then, that the individual books were provided only with numerals, as in the titles and colophons of T and the first two subscriptions in A: that the terms added in A and BD, λόγος or βιβλίον, cancel each other.  Now let us move onto the edition.  The subscriptions I shall not discuss further.

As with the kephalaia, the headings in ER are different.  M is influenced by this change.  In E, above book 1 is written: Εὐσεβίου τοῦ Παμφίλου Ἐκκλησιαστικῆς ἱστορίας [= TB] βιβλίον A’: M has the same heading and these run throughout all the books. For 4, 6 and 8 there is τέταρτον, ἕκτον, ὄγδοον instead of the numeral.  On the other hand in E the format is only gradually changed: for books 2-4 it reads Εὐσεβίου Καισαρείας Ἐκκλησιαστικῆς ἱστορίας τόμος B’ or Γ’ or Δ’, for 5 and 7-10 Εὐσεβίου ἐπισκόπου Καισαρείας τῆς Παλαιστίνης Ἐκκλησιαστικῆς ἱστορίας τόμος E’ or Z’ or H’ or Θ’ or I’; book 6 omits τῆς Παλαιστίνης.  R corresponds to E for books 3-5 and 7-10; for book 6 there is no article in Καισαρείας Παλαιστίνης; for book 2, the heading reads Εὐσεβίου τοῦ Παμφίλου ἐπισκόπου Καισαρείας Παλαιστίνης Ἐκκλησιαστικῆς ἱστορίας τόμος β’; there is no heading to book 1.

The subscriptions are missing in RM, against ancient usage; in E book 1 agrees with E; in book 2, the following is written with the letters descending the page vertically, Εὐσεβίου τόμος  B’; for books 3, 5, 8 and 9 it reads Εὐσεβίου Ἐκκλησιαστικῆς ἱστορίας τόμος Γ’ oder βιβλίον ϛ’; oder βιβλίον H’ oder βιβλίον Θ’, for book 4 Εὐσεβίου Καισαρείας Ἐκκλησιαστικῆς ἱστορίας λόγος Δ’, for book 5 Εὐσεβίου Καισαρείας Ἐκκλησιαστικῆς ἱστορίας τόμος E’.  Immediately after book 10 is τέλος τοῦ ι  τόμου, but beneath the appendix from the Vita Constantini is Εὐσεβίου Ἐκκλησιαστικῆς ἱστορίας βιβλίον δέκατον. The characteristic of this recension is that the complete title appears above each book, and the effort to insert Eusebius‘ title of bishop.

The original form of the kephalaia is only found in AT and the two ancient translations: the latter here in particular demonstrate their value as a control.  In BD they are abbreviated; in ER, at least from book 3 on, they have been thoroughly revised.  M offers its own recension for books 2-5 – the capitulatio for book 1 is missing –, which is similar to that for ER without being identical to it.  On the other hand the minor efforts in Tc in book 2 to correct the kephalaia agree with M; further evidence that Tc is not derived from E.

[p. cl] In the second τεῦχος, i.e. books 5-10, M agrees with AT and the translations; here also the division into two volumes makes itself felt: in the second one the corrector of the exemplar of M lost interest.

In all the manuscripts and translations, the kephalaia stand before each book.  They are designed to be read one after another; the various pronouns reveal this, which refer back to a preceding kephalaion, e.g. 2, 10. 12. 13*; 182, 8*. 18*; 294, 7*. 8 [τοὺς δηλουμένους, equivalent to a pronoun .]. 16; 296, 8; 396, 7; 510, 6; 512, 4. 10; 630, 3. 8; 798, 10, or the omission of common subjects, e.g. 182, 12*; 510, 5. 16; 512, 8. 9; 732, 9—13. 16 [where μαρτύρων is consistently added to Περὶ τῶν κτλ.] or verbs, e.g. 182, 18*; 184, 1. 15; 296, 7; 39, 12; also particles, which are only comprehensible if the kephalaia are collected together, e.g. 182, 17*; 396, 12.

From this it follows that the arrangement in AS, where the kephalaia are repeated within the text or in the margin or above the individual sections is not original, and is contrary to the intent of the author; these headings are indeed incomprehensible in isolation, to a great extent, and they had to be changed in Am and Σt, at the places indicated with an asterisk; although in Am the text of the kephalaia is treated in an entirely arbitrary manner, including those standing at the head of a book.  In some places it is almost impossible to turn the kephalaia directly into marginal notes or headings in the text.  The kephalaia 13-16 of book 3 read:

ΙΓ’    Ὡς δεύτερος Ἀλεχανδρέων ἡγεῖται Ἀβίλιος.
[XIII.  How Abilius was the second ruler of the Alexandrians.]
ΙΔ’    Ὡς καὶ Ῥωμαίων δεύτερος Ἀνέγκλητος ἐπισκοπεῖ.
[XIV.  And how Anencletus was the second bishop of the Romans.]
ΙΕ’    Ὡς τρίτος μετ’ αὐτὸν Κλήμης.
[XV. How, after him, Clement was the third.]
Iϛ’     Περὶ τῆς Κλήμεντος ἐπιστολῆς.
[XVI. On the epistle of Clement.]

This does not fit the text, because ΙΓ’ corresponds to 228, 17-19, ΙΔ’ 228, 12-15, IE’ to 228, 20-24, and Iϛ’ to 230, 1-7.  Eusebius has switched over the order of the first two, in order to collect together the notices referring to Rome.  In the main text it is different, because he recognises there that Anencletus lived in the time of Titus and Abilius under Domitian.  So if the kephalaia are broken up and inserted into the text, confusion must arise. Σ preserves the order of the kephalaia in the headings, and puts Kephalaion 13 over 228, 17, and 14 over 228, 20, where it does not belong, and 15 over 228, 21 [from ὂν συνεργὸν γενέσθαι on], where it also does not fit: because it is not in the 15th but in the 14th kephalaion that Clement followed Anencletus.

On the other hand Am makes a radical change; 13 and 14 are switched, and edited so that they can serve as headings:

[p. cli]

ΙΓ’     Ὡς δεύτερος Ῥωμαίων ἐπίσκοπος Ἀνέγκλητος.
[XIII.   How Anencletus was the second bishop of the Romans.]
ΙΔ’     Ὡς δεύτερος Ἀλεξανδρείας ἐπίσκοπος Ἀβίλιος.
[XIV. How Abilius was second bishop of the Alexandrians.]

A second case is book 6, kephalaia 26 and 27 [512, 10]:

Κϛ’   Ὅπως αὐτὸν [Origenes] ἑώρων οἱ ἐπίσκοποι.
[XXVI. How the bishops regarded him.]
ΚΖ’   Ὡς Ἡρακλᾶς τὴν Ἀλεξανδρέων ἐπισκοπὴν διεδέξατο.
[XXVII. How Heraclas succeeded to the episcopate of the Alexandrians.]

Κϛ’ corresponds to 580, 16-25; KZ’ to 580, 13-15: Eusebius reordered the kephalaia, in order to make 26 follow 23-25, the series dealing with Origen.  Here Am and Σarm give both, and in Σarm this interpolation has also entered the kephalaia at the start of the book; and further, while Am retains αὐτόν, although it has become meaningless, Σarm changes it in both places to αὑτούς, which does not fit Eusebius’ narrative.

In most of the manuscripts, and in the Syriac translation, the kephalaia are numbered, and thereby connected to the sections of the text itself, where the numbers are repeated in the margin.  Naturally there are great differences in the transmission.  But this is not an original feature; the same passages which indicate that the repetition of the kephalaia in the text is not original likewise disprove the repetition of the numerals.  Ms. T, in which the numerals are consistently missing – M omits them only in the last two books – here, as  in the headings, preserves the original.[2]

However I have nevertheless retained them and also placed them in the margin, so that the kephalaia can be more easily cited, and because the numerals, if one carefully locates their positions from the transmission, are an excellent means to identify the paragraphs intended by Eusebius: the numbered kephalaia also permit rapid orientation and finding of passages, so I have not replaced the numerals with modern numbers, and I hope this will be applauded and imitated in similar cases.

Existing opinion wrongly maintains that Eusebius did not compose these kephalaia.  All the same, they go back to the fourth century, as the translations show, and seem to be by Eusebius himself, because in several places he refers to himself as “we”.

On p.100, 19, in the notice which is at the bottom of the kephalaia of the second book, Συνῆκται ἡμῖν ἡ βίβλος ἀπὸ τῶν Κλήμεντος Τερτυλλιανοῦ Ἰωσήπου Φίλωνος. [Our book was compiled from those of Clement, Tertullian, Josephus and Philo.]

[p.clii]

[Note: it looks as if something here has dropped out of the printed text, as Schwartz does not explain his next quotation.  But plainly these are more ‘we’ examples. – RP]

p. 632, 18    [book 7, #30] Περὶ τῶν καθ’ ἡμᾶς αὐτοὺς διαπρεψάντων ἐκκλησιαστικῶν  ἀνδρῶν…
[XXX.  On the distinguished churchmen of our own day…]
p. 732, 3     [book 8, #1] Περὶ τῶν πρὸ τοῦ καθ ἡμᾶς διωγμοῦ.
[I. On the events before the persecution in our day.]

The Eusebian formula τὸν Χριστὸν τοῦ θεοῦ [2, 7] would hardly have been used at a later period; in 182, 21 the kephalaion Περὶ Ἰωάννου τοῦ ἀποστόλου καὶ τῆς Ἀποκαλύψεως is carefully phrased, so that nothing is suggested of an apostolic origin for the Apocalypse.  632, 10 Περὶ τῆς Ἰωάννου ἀποκαλύψεως does not contradict this, as neither Dionysius nor Eusebius doubted that it was written by someone named John; only that it was written by the apostle of that name.  It is decisive that the differences between the last two editions of the work continue in the kephalaia.  Certainty is impossible in book 10, because that part is missing in both A and Σ.  However a remnant of the penultimate edition is visible in book 9:

Θ’    Περὶ τῆς τῶν τυράννων καταστροφῆς τοῦ βίου, καὶ οἵαις ἐχρήσαντο πρὸ τῆς τελευτῆς φωναῖς = 826,20 – 848,8
[IX. On the close of the tyrants’ lives, and the expressions they made use of before the end.]
Ι’      Περὶ τῆς τῶν θεοφιλῶν βασιλέων νίκης = 826, 20- 840, 19
[X.  On the victory of the god-beloved emperors.]
ΙΑ’   Περὶ τῆς ὑστάτης ἀπωλείας τῶν τῆς θεοσεβείας ἐχθρῶν = 848, 9 – 852, 6.
[XI.  On the final destruction of the enemies of godliness.]

Kephalaion 10 is in the wrong place.  It should be moved before no. 9, and instead of τῶν τυράννων [of the tyrants’] we would expect τοῦ τυράννου [of the tyrant’s]: apparently this is a remnant of the penultimate edition, in which Licinius still played the role of the emperor beloved by God, and should be replaced by no. 9, but the correction has been done carelessly.  It is unthinkable that any 4th century redactor, that anyone other than Eusebius himself would have given both Constantine and Licinius the title θεοφιλὴς βασιλεύς.

The same applies to the kephalaia of the Vita Constantini [3]; only Eusebius himself could have named at 72, 18 the “bishop Eusebius (of Nicomedia), at 75, 8 Eustathius, and at 39, 3 the Melitians, none of which are named in the text.  He also provided the Preaching of Constantine, which he published as an appendix of the Vita, with a summary, and there is no reason to doubt that the capitulations of the Praeparatio and Demonstratio evangelica are genuine; it is a natural assumption that the continuators of Eusebius’ Church History took from him his manner of prefacing each book with capitulations.  The custom of prefacing with a table of contents was brought across from the genre of Ἱστορίαι, to which the Church History belongs, where there story may not be consecutive but material is accumulated [see Nachr. d. Gött. Ges. d. Wiss. Geschäftl. Mitthlg. 1908, p.111]: [p.cliii] precisely because the contents are disparate, the reader needs a way to orient himself.  Well-known examples are Pliny’s Naturalis historia and Gellius’ Noctes Atticae, also Diodorus’ Βιβλιοθήκη, which Pliny [praef. 25] rightly considers as a compilation [4].  The index with which Stobaeus prefixed his great work can be compared to the capitulation of the Praeparatio and Demonstratio.  Throughout the practice is the same, that the capitulation appears at the front of the text, and not in the text itself.

*    *     *     *

What a marvellous examination of a very thorny issue!

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  1. [1]Eusebius Werke. Zweiter Band. Die Kirchengeschichte. Dritter Teil. Leipzig, 1909.  All GCS volumes here; vol. 9.3 here.
  2. [2]1) For Diodorus, and the newly discovered book by Didymus, Περὶ Δημοσθένους, Laqueur has shown [Hermes 43, p.222] that the kephalaia stood at the front of a book without numbers. — Schwartz.
  3. [3][1] So, correctly, Giorgio Pasquali, Göttingische Gelehrte Anzeigen, 171 (1909), p.285. — Schwartz. Online here.
  4. [4][1] The Κεφάλαια of P.Oxy IV 665, from a history of Sicily, are hard to evaluate since we cannot guess to which work they belong.  Laqueur has shown that the Anonymus Argentoratensis published by Keil is nothing less than the capitulation of a book about Demosthenes’ Androtionea.

The colloquia of the Hermeneumata PseudoDositheana

A press release advises me that the excellent Eleanor Dickey of Exeter University has brought out a rather interesting book:

The colloquia of the Hermeneumata Pseudodositheana are a set of little stories and dialogues about daily life in the Roman Empire, written for ancient Greek speakers learning Latin. Like modern language textbooks, they contain scenes illustrating shopping, dining, and banking; unlike their modern counterparts they also include bathing, litigation, and fighting.

Their potential to tell us about the experiences of ordinary Romans has so far been greatly underutilized because of the poor state of the text and lack of any translation. A modern edition with full translation, commentary, and explanation of these texts’ fascinating history by Eleanor Dickey has recently been published by CUP and are available from:

http://www.cambridge.org/gb/knowledge/isbn/item7281227/?site_locale=en_GB

The CUP page tells me that the subtitle is “Volume: 1 Colloquia Monacensia-Einsidlensia, Leidense-Stephani, and Stephani”.  It also tells me, sadly, that the price is £90, or around $135; a quite impossible price.

From elsewhere I find:

Originally, this collection of encyclopedic excerpts, Latin and Greek glossaries, proverbs, and fables was attributed to Dositheus, a fourth century grammarian and teacher. Further analysis of all manuscripts, however — predominately those held in Leiden — established that the individual items must been part of a small textbook for use in schools. With its roots reaching back into the early third century, the textbook came to be influenced by various authors later on.

Medieval manuscripts often have non-descriptic short texts of this kind within them, which go ignored.  Eleanor Dickey came to my attention as the author of a handbook on scholia; a unique item, never attempted before.  She has managed the difficult task of doing for a second time something both useful and original, of breaking new ground.  Well done!

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Greek mss. at the French National Library

I learned today from the Evangelical textual criticism blog that the Bibliotheque Nationale Francais have been putting manuscripts online, at their Gallica.bnf.fr portal. Locating these is not straightforward; but if you do an advanced search, leave blank the title etc, and select manuscripts, Greek, you get back a list. A good number are biblical mss., but most are not. Blessedly you can download a PDF of the whole thing in each case.

I thought that a few examples might be useful. The first item is the shelfmark

  • Coislin 352, 17th c. Palatine Anthology of Greek verse.
  • Grec 2971, 16th c. Hermogenes, Progymnasmata.  Whatever that is.
  • Grec 2868, 16th c. Apollinaris Metaphrasis Psalmorum.
  • Grec 510, 9th c. Gregory Nazianzen.
  • Grec 2929, 16th c. grammatical bits and pieces.
  • Grec 2705, 14th c., John Tzetzes on the Iliad.
  • Grec 2261, 16th c. medical ms.
  • Grec 216, 10th c. Acts of the Apostles, with the catena.
  • Grec 1853, 10th c., Aristotle
  • Coislin 291, 14th c., Simeon the New Theologian.
  • Grec 1807, 9th c. Plato
  • Grec 1685, 15th c. Ps.Callisthenes, History of Alexander; Aesop’s fables.
  • Grec 1639, 15th c. Xenophon, Cyropedia; expedition; Theophrastus, characters.
  • Grec 1759, 13th c. Diogenes Laertius, Lives of the philosophers.
  • Grec 2465, 14th c. Michael Psellus
  • Grec 1407, 15th c. Arrian, Anabasis; on India; Ptolemy’s geography, epitome.
  • Grec 1122, 14th c. John Damascene.
  • Grec 2795, 15th c. Sophocles, Electra, Orestes, etc, with scholia.
  • Grec 2850, 1475 AD, Sybilline oracles.
  • Grec 2902, 16th c. Aesop, Aristophanes, Euripides.
  • Grec 2999, 16th c. Demosthenes.
  • Coislin 1, 7th c. Greek Old Testament
  • Coislin 79, 11th c. Chrysostom.
  • Grec 2809, 15th c. Euripides.
  • Grec 2036, 10th c. Longinus on the sublime, Ps. Aristotle.
  • Grec 2706, 1500. Aristarchus, summaries and scholia on the Iliad.
  • Grec 2742, 17th c. Greek anthology of epigrams.
  • Grec 1535, 11th c. Martyrdoms.
  • Grec 164, 1070 AD. Psalms and canticles, with scholia.
  • Grec 1671, 1296. Plutarch.
  • Grec 107, 7th c. Bilingual Greek/Latin Paul’s letters. For some reason not identified by BNF.
  • Grec 1128, 14th c. Barlaam and Joasaph.
  • Grec 1767, 15th c. George Cedrenus, Narratio of meeting of Pope Silvester with some Jews.
  • Grec 1909, 15th c. Simplicius on Aristotle’s Physica.
  • Grec 2179, 9th c. Dioscorides.
  • Grec 2442, 11th c. Aelian, Tactica; Onasander, etc – military manuals.
  • Grec 2389, 9th c. Ptolemy.
  • Grec 3094, 17th c. Chrysostom, 4 homilies to Antiochenes.
  • Grec 923, 9th c. John Damascene, Sacra Parallela.
  • Grec 451, 914 AD. The Arethas codex of the Greek apologists!!!
  • Grec 781, 939 AD. Chrysostom.
  • Grec 142, 12th c. Euthymius Zigabenus, Commentary on Psalms and Canticles.

I’m about half way through and have to rush off. A few more.

  • Grec 945, 15th c. Origen.
  • Grec 414, 16th c. Gelasius of Cyzicus, Eusebius Vita Constantini, HE, etc.
  • Coislin 202, 6th c. Euthalian chapters, New Testament, note saying it was copied from Pamphilus’ exemplar (f.14r, v).

But a great number have no description, although I find that if you look inside, a slip glued onto the guard-folios at the front often tells you what the contents are.

This is marvellous, and I haven’t really digested what is here. There’s 146 Greek but only 15 Latin mss.

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The Arethas codex (Paris gr. 451) of the Greek apologists is online!!!

I’m looking through the Greek mss. of the French National Library online, and compiling a post with a list.  Dull work.

But imagine my excitement when I find that Paris gr. 451 is online.  This is the manuscript that preserves for us a bunch of early Christian apologetic works!  It was copied for Archbishop Arethas of Caesarea in the 10th c., and it all we have for most of the works in it.

Contents: 1. Clement of Alexandria, Protrepicus; 2. Clement  of Alexandria, Paedagogus; 3. Justini epistulam ad Zenam; 4. Justin, Cohortatio ad gentiles; 5. Eusebius, P.E. bks 1-5; 6. Athenagoras, Apology for the Christians; 7. Athenagoras on the Resurrection; 8. Eusebius, Against Hierocles.

Get it here!  But wait just a bit, until my download has finished. Please?

Yes, you can download a PDF of it.

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Papyrus manuscript of Didymus the Blind’s “Commentary on Ecclesiastes” online!

Quite accidentally I find that colour photographs of the pages of Didymus the Blind’s Commentary on Ecclesiastes are online here.  I can only say “wow!”

This work was lost until 1941.  In that year, the threat of Rommel’s Afrika Corps caused the British Government to order works carried out at the Tura quarries near Cairo, to store ammunition.  The quarries themselves were used in ancient times.  At some point native workmen discovered a pile of leaves of papyrus hidden under apparently random chunks of stone.  They promptly spirited them away and sold them for a song to the antiquities dealers.  But word got out, and most of the find was recovered.  The main portion of it was biblical commentaries by Didymus the Blind and Origen.

Now wouldn’t it be nice if an English translation of this work was also online?

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Some notes on Parthenius of Nicaea, and his “Peri Erotikon Pathematon”

Until a few weeks ago, I had managed to go through life without ever encountering the name of the ancient writer Parthenius of Nicaea, or being aware of the absence.   However today I found myself looking at his work, and so obliged to discover who he was, when he lived, and so forth.[1]

Our best information on Parthenius comes from the Suda.  Under the headword Παρθένιος (Adler number pi,664) we find the following text:

Son of Heracleides and Eudora (but Hermippus says Tetha was his mother). From Nicaea or Myrleia. A poet writing elegies and in various metres. He was taken by Cinna as war booty, when the Romans defeated Mithridates [sc. VI Eupator] in war. Then he was freed by reason of education and lived until the time of the Emperor Tiberius. He wrote elegies, Aphrodite, the funeral elegy for the wife Arete, an Encomium of Arete in three books, and many other works.

He wrote about metamorphosis.

The Stoa Online project adds helpfully:

See generally Oxford Classical Dictionary(3) p.1116.

and that Nicaea was enslaved in 73 BC.[2].

From this we learn that he was brought to Rome as a young man as a slave in 73 BC, and lived into the lifetime of Tiberius (born 42 BC, but who only became emperor in AD 14), and that he was famous as a poet.    From the 5th century writer Macrobius we learn that he was Vergil’s Grammaticus in Graecis,[3], which may mean his teacher of Greek, or possibly merely a literary consultant.  Aulus Gellius quotes a line of Parthenius which Virgil imitated.[4].  He was the favourite poet of the emperor Tiberius[5] and the emperor Hadrian thought highly of him and restored his grave in Tivoli.[6]

The only work surviving, however, is his prose Erotica pathemata, or The Sorrows of Love, a collection of 36 stories, all more or less mythological.  Consequently he may be included among the mythographical writers.

The work is dedicated to Cornelius Gallus, with a prefatory letter, indicating that Gallus might find it useful:

Thinking, Cornelius Gallus, that the collection of suffferings in love was very appropriate to you, I have selected them and sent them to you in as brief a form as possible. For those among the present collection that occur in certain poets where they are not narrated in their own right, you will find out for the most part from what follows. You too, will be able to render the most suitable of them in hexameters and elegiacs. Think none the worse of them because they lack that quality of refined elaboration which you pursue. For I have collected them after the fashion of a little notebook and they will, I trust, serve you in the same way.[7]

Gallus himself was a poet, and nine lines of his verse, lamenting an unhappy romance, turned up in a manuscript from the dusty Roman fort at Qasr Ibrim in Nubia.[8]

The text of the Peri Erotikon Pathematon is extant in a single manuscript, Vaticanus Palatinus gr. 398, of the 10th c. AD, which also contains the work of the mythographer Antoninus Liberalis.  In both writers each story is preceded by a heading, which states from which work the story had been obtained, and even the book number of that work.  Effectively both works are divided into chapters, and, since it is hard to believe that anyone but the author could have annotated the work with its sources thus, the division is authorial.  But of course a compendium must inevitably be divided into sections.

An English translation exists, thankfully, by S. Gaselee (1916), in the volume of the Loeb Classical Library series which contains Daphnis and Chloe.[9]  It is undoubtedly a minor piece of literature.  But it adds something to our knowledge of the literature of the late Republic.

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  1. [1]The Loeb volume supplies some information; more came from the Suda Online entry; finally from Jacqueline J. H. Klooster, “The erotica pathemata of Parthenius”,  here.
  2. [2]The Stoa Online entry, to which I wish I could link directly, also gives the following useful bibliography: Clausen, Wendell, Virgil’s Aeneid and the Tradition of Hellenistic Poetry (Cambridge, 1987) 5-8; Dyer, Robert R., “Where did Parthenius Teach Vergil?” Vergilius 42 (1996) 19-24; Lightfoot, Jane L. Parthenius of Nicaea: the extant works (Oxford, 1999); Brodersen, Kai, Liebeslieden in der Antike: die Erotica Pathemata des Parthenios (Darmstadt, 2000)
  3. [3]Macrobius, Saturnalia, book V, 18: rendered by the Loeb as: “The following verse is by Parthenius, who was Virgil’s tutor in Greek.”
  4. [4]Aulus Gellius, Attic Nights, book XIII, 27: “…lines of Homer and Parthenius which Virgil seems to have imitated.”
  5. [5]Suetonius, Tiberius, 70.2.
  6. [6]IG xiv 1089 (Kaibel Ep. gr.1089; GVI 2050; Page, FGE p.568-571), an epigram to commemorate the restoration of Parthenius’ grave in Tivoli.
  7. [7]Klooster, p.314; “οἱονεὶ γὰρ ὑπομνηματίων τρόπον αὐτὰ συνελεξάμεθα, καὶ σοὶ νυνὶ τὴν χρῆσιν ὁμοίαν, ὡς ἔοικε, παρέξεται”. The translation is by Jane Lightfoot.
  8. [8]R.D. Anderson, P.J. Parsons, & R.G.M. Nisbet, “Elegiacs by Gallus from Qasr Ibrim”, Journal of Roman Studies 69 (1979) p.128
  9. [9]The Loeb translation may be found at Archive.org here. Most usefully it translates the quotations or references in later literature.

Detlefsen on the “indices” of Pliny the Elder’s “Natural History”

Pliny the Elder states, at the end of his preface to his Natural History, that a list of contents of the work follows.  In our modern editions this forms book 1 of the work.  The indices to each book are also found sometimes at the start of the book to which they relate.  The text of the NH was established by German scholars of the 19th century such as Sillig, Jan, Mayhoff and Detlefsen, and the only article on the transmission of these indices that I could find dates from that period.[1]  Although the author plainly does not have all the information he needs, and sometimes is less than clear, it is still quite interesting.  I have translated a large portion of that article using Google Translate, and it seems useful to give that extract below.  I cannot guarantee exact accuracy, note.  (In p.711 the technical detail became too dense for my command of German, but also less relevant to my investigation, and I was obliged to omit from there up to the top of p.716.)

Readers may find my previous post on the manuscripts of Pliny the Elder helpful.  To summarise what it said, there are the remains of 5 ancient codices, and then a mass of medieval mss.  The medieval mss. are divided into two groups, the vetustiores (=older) and recentiores (=younger).  I have not yet found a stemma for any of this.

Let us hear what Detlefsen has to say.

*    *    *    *    *

[p.701] 38a. The indices of the Naturalis Historia of Pliny.

(See above p. 284).

In connection with the earlier report on Pliny studies (p.284-337), it may be appropriate to mention a special portion of the NH, which has recently and rightly been receiving special attention, the indices.  Long neglected by scholarship, and disfigured by incredible corruptions and interpolations, they have for the first time in our own day been published by Sillig in a form that could satisfy the demands of scholarship.  How important they are for Pliny studies was demonstrated by Brunn in his useful work, de auctorum indicibus Plinianis, Bonn 1856, which on the one hand, proved from the NH that the principles of the ordering of the lists of authors arose from use intended, and on the other hand sought to determine what sources these were with more precision. Much that has come out about the results obtained so far has not been researched, although because of Jan’s edition and my own, as well as the recension of Urlich (Jahn’s Jahrb. bd. 71, 256 ff), questions raised by Jan (ibid., vol. 95, 858 f), and against Urlich’s recension of the text by Brunn (ibid., vol. 75, 336 ff) have produced better justification and new light on the subject. But work in this area is far from complete.

For us the work of Pliny is a treasure trove of notes of all kinds, of course depending on the sources of very different value, collected “ex exquisitis auctoribus centum” “lectione voluminum circiter II” (Plin. praef. 17); if we count the authors referenced by him, [p.702] the result is actually 146 Roman and 327 foreign authors. The ultimate goal of the necessary investigation must be to document in detail, what Pliny owes to each of these writers, to deconstruct his mosaic-like text into its component pieces, a process which, on the one hand, by looking at extant writers directly, can work out what has been borrowed, and on the other hand, where this is not possible, can only reach a conclusion through careful analysis.  In this connection, Brunn’s greatest service was to first make scholarly use of the indices auctorum; but I believe that the principles established by him require some modification.

Firstly, it seems to me that a careful examination of the NH. itself can show joins in the text not considered by Brunn, which may be exploited to uncover the history of the origins of the text, and which likewise may shed new light on the composition of the indices. But any investigation in this direction requires a sound basis of diplomatic corrected texts of the indices; and this correction must not refer solely to the individual words of the indices, but also on the sequence of lemmata. In that area, I confess that in my own edition I often just followed the statements of Sillig and Jan; it was difficult, almost impossible, to accurately give the many strange and rarely occurring names, particularly of plants, before the same were corrected in the text of the books from the relevant manuscripts.  However, I have tried to establish the order of the lemmata from the manuscripts more accurately than my predecessors, and you will often perceive deviations from the latter in my edition. For they had arbitrarily ordered some lemmata so that they exactly corresponded to the order in the text of the relevant books, while the manuscripts gave an entirely different order. In such cases, I have definitely followed the latter, although in some cases I do not know whether carelessness by the copyists, or by Pliny himself, or some other cause should be blamed for the inconsistency.  A repeated examination of the manuscript sources led me to ask the following questions.

For the last book of the NH., a special investigation was required to get clarity about its text tradition, different from that of the remainder of the book (see Jahn’s Jahrb. 95, 77 ff).  Likewise the data on the tradition of the first book offers special difficulties. Just like the last book, [p.703] it is either not found in most of the older manuscripts, or only partially.  It is well-known that the first and last leaves of manuscripts are particularly exposed to the rigours of time, but there is yet a further problem, that critically editing book I is one of the most difficult parts of the task of editing the NH.

However I now have far richer materials than before, provided by Sillig’s edition, and although it is now possible for me to determine the basic features of the transmission, I do not conceal from myself that further study on the manuscript tradition is desirable. From Sillig’s preface, and from his notes on book I, an insight into the outline of the tradition can only be obtained with effort.  In many places he obscured or misreported the truth, and only after lengthy collating of the manuscripts have I succeeded in discovering the key points in this part of the NH to which attention should be directed.  But very often the opportunity was lacking, and there was not enough time to examine the manuscripts a second time more precisely.  However I believe that the most important thing is to make known the preliminary results of my work, because the details are of some importance for the understanding of the transmission of the text and for the correction of it.

Sillig states in his first note on book 1 that, until the Hardouin edition of 1685, the indices as printed were simply erroneous, interpolated and spurious; and that Hardouin’s edition also suffered from careless distortions, which have caused confusion ever since.  He himself says, “Hinc neque Dalecampii neque Harduini vel Broterii editionibus in hoc indice respectis ego editionem eius, si ita dicere licet, principem feci, cuius haec ratio fuit, ut singulorum librorum indices e codi­cibus, qui eos continent et quorum sigla cuique libro apposui, ede­rem.

From this anyone without a personal knowledge of the manuscripts of Pliny would suppose that the problem is fixed.  It cannot be denied that Sillig’s edition of the indices marks a very significant degree of progress over all previous editions.  But as remarked, he has overlooked some serious problems.  He further states:  “In universum vero tenendum est in aliis codd. (Tbd = cod. Tolet. e d of my edition) hunc indicem suo loco legi et proinde primum naturalis historiae esse, in aliis (BVAp; the latter = O of my edition) ipsis libris, in aliis (Ra = RE in my ed.) et hoc loco omnibus libris et rursus singulis praemitti, ut bis in iis exstet, unde suspicio oritur paulo post Plinium exstitisse li­brarium, qui in lectorum suorum commodum indicem Plinianum [p.704] bis scriberet, semel suo loco, tunc in initio singulorum librorum.”

The three classes of manuscripts, which Sillig puts forward here are correctly distinguished, but not all the manuscripts that he cites have been classified correctly, as we shall soon see.

This study will concentrate on those manuscripts which I, in my edition, and in the article on p.284 f., on the mss. of Pliny, have named the “younger” manuscripts.  The main manuscripts of this group are the most complete that have come down to us, and the details of the transmission of the indices can be seen most clearly in them.  There is no doubt that in their archetype, X, the indices were not only united into a book which preceded the others, but also that each individual book had its respective index placed at the front of it.  This is what we find in mss. RF, and substantially in E, where book I is at least partially preserved, and we may presume that the same was originally true in D+V+G, where book I is now absent while the respective indices stand before the individual books, and the books themselves are numbered from 2-37.  (I should add that what I will show here is occasionally in conflict with my statement above, p.288 ff, that F is a direct copy of the single manuscript D+V+G, now divided into three pieces.  I have now received full collations of F and V from Leiden University, thanks to the kindness of Prof. Pluygers and Dr. du Rieu). Some significant exceptions should be noted, however.

In EF, the index for book II is not repeated at the start of the book, and no doubt it will have been the same in D and the other cited mss., where the start of book II is not preserved. The omission of this was no doubt because it had seemed superfluous to the scribe, who had already copied this index at the beginning of book I, to repeat it again before he had written even a word from the actual text of the NH.  No doubt in the archetypus X the same situation was to be seen.  But the index to book III is also missing in ED and its copy F, perhaps because here the repetition still seemed superfluous; whether it is absent in R, I have not noted, and Sillig gives no information on this. R agrees with ED, so this omission must have been found in X. Of the other peculiar omissions, in E, we will talk after we have discussed the other two classes of manuscript given by Sillig.

In both families, in the one in whose manuscripts the indices are purely collected in book I, as well as the one whose members  [p.705] completely omitted book I and where the indices are given only in the individual books, are, compared to the other younger codices, only relatively later.  To the scribes of these mss., it seemed a pointless effort to write each index twice, and they therefore soon left out the duplicate, and soon the first book.

The indices are only contained in book I, in the following descendants of E (see above p 299 ff.):  Vat. 1954, Borbon. V. A. I  and V. A. 2, Angelicus or Passionaeus, Paris. 6798, 6800, 6802, 6803, Taurin. CDLXv/vi, Luxemburg.; — in the following, probably associated with the archetype X3 (see p 303):  Borbon. V. A. 4 and Leopoldo-Laurent. CLXV; — in the following derived from F (or D+G+V) (see p. 289 ff.): Tolet., Paris. 6797, 6799, Vat. 1953, Vindob. CCXXXV; — in those probably related to R: Vat.-Palat. 1559 (see p. 295); — finally in the following manuscripts of uncertain lineage: Vat. 1951, 1952, 1955, 1956/7, 3533, Vat.-Ottob. 1593/4, Chigianus, Barberin. 758, 2303, Laurent.-S. Crucis XX sin. 1, Parmensis H. H. 1. 62, Ambros. E. 24 inf.

By contrast, in the following the indices are found only in the individual books: in the closely related to E: Vindob. a (= w in Sillig), which we will discuss in more detail below, and Vat.-Urb. 245 (see p.302 f.); — in the offspring of F (see p. 289 ff.): Laurent.-Slaglosianus, Laurent. LXXXII, 3 und 4; — and in the manuscripts of uncertain origin: Vat. 1950, Barberin. 2503, Borbon. VA. 3, Marcianus CCLXVI,
Pollingensis
(see Sillig’s praef. p. XXI, Jan, observ. p. 11).

From this list we learn that the copyists already, from saec. XII onwards, regularly omitted one or the other copy of the indices which were duplicated in the older codices.  Certainly by far the majority of the younger manuscripts not mentioned belong to one of these two classes.  The youngest manuscript that I have recorded which provides the indices in both places is F, the eleventh century copy of D + G + V.

Let us return to the study of codex E by comparing it with the transmission of its nearest relative, Vindob. a.  We have already remarked that in E, book I was present; but the first and last leaves have been ruined with damp, are very old, and only partially readable.  Sillig makes the same observation in his editorial note.

Instead let us look at Paris. 6796 A (e in my edition), the oldest direct copy of E.  In this, the duplicate indices are missing from before books II and III, as already stated.  That before book IV is present, those before books V and VI are missing again, the one before book VII is present, although [p.706] the first half has fallen out together with the close of book VI, and been replaced by parts of the second volume added from a codex belonging to one of the vetustiores manuscript group (see. p.298). The indices are again missing before books VIII-XIII, that before book XIV is present, they are missing before books XV-XIX, and there is none before book XX either, but it is present before book XXI, and is there introduced with the following words: Libro XXI continentur; but it is not the index which belongs to this book, but rather the one for book XX.  The beginning of book XXII is now missing in E, and with it most likely its index.  That before book XXIII is present.  That before book XXIV is missing together with the start of the book.  Finally all are present for books XXV-XXXII, and the remaining books, whether they had indices or not, are no longer present in the manuscript.  (Sillig’s description of the codex is so very poor).  Apparently the presence of absence of an index before the individual books of E is random.  This naturally leads to the supposition that the original intention of he who laid out the manuscript was to write the indices only in book I, but that some of the copyists who succeeded him in the work added, here and there, an index to individual books because they found it in the original; so that for book XXII would not have been present, as originally intended.  Of course the arrival of the index for book XXI [in front of book XXII] must have happened in some other way.

Let us compare this with the tradition in codex a, the next nearest relation to E, which likewise is descended from archetype X3, but is not descended from E itself (see p.303, and Rhein. Mus. 15, 380 ff.).  From this relationship it follows that peculiarities in the tradition of the indices which are found in both must be attributed to that archetype.  One such feature is that, although the scribe of a completely omitted the indices in book I, he still often numbered the other books from 1-36, although not consistently.  Likewise in a before book XXI is found the index corresponding to book XX.  This is also found in E, but is then followed by a second index, really belonging to book XXI, but not the same one found in book I, but another, probably compiled by the copyist himself, or copied here from elsewhere.  It seems to be compiled from the text, like the chapter titles found in many other manuscripts which do not agree in wording with the lemmata of the genuine indices.  The peculiar displacement of the index of book XX must certainly be traced back to the archetype, X3.  Moreover a has the correct index before every book, except that it has the index to book XX twice and that of book XXI not at all in the manuscript.  Furthermore, for books XXII, XXVII, XXX, and XXXI, [p.707] after the genuine indices there are shorter items of the same type, like that for book XXI, and finally before book XXXII only the front half of the genuine index is present, followed by a shorter one of the same type, at the end of which is placed the list of authors used for the book, absent from the other shorter indices.

This relationship of E and a to one another, and to the other manuscripts and to the editions, is instructive in many ways for the history of the transmission of the indices.  From it we may conclude the following.

The matching testimony of all the older manuscripts of the younger group shows, that in their common archetype, X1, the indices were found both as book I, and before the individual books, except before book II and probably book III.  This arrangement persisted in archetype X2, a descendant of X1 and its older descendants D+G+V and R.

In contrast, the second descendant of X1, archetypus X3, from which E and a are descended, was different.  Book I remained in its place, but already a number of the indices before individual books had perhaps been omitted, and the index for book XX was placed before book XXI.  More of these indices fell out in E.

In contrast, the writer of a followed a different principle, left out book I, and placed indices once more before the individual books, although he was unable to provide the proper index before b. XXI. For this purpose he placed new indices before some books, and these are probably the ones which then gradually displaced the real ones, and finally until Hardouin’s edition even took their place in book I. Unfortunately, I can find no manuscripts other than a in which they may be found.  More information about such, and in particular the tradition of the indices in the manuscripts more closely related to E and a (see p. 298 ff.) would certainly allow a clearer insight into these complex relationships.

Let us now consider the tradition in the manuscripts belonging to the older group (see p. 306 ff.).

Very little can be said with certainty or probability, because from all of them we have only fragments, but none of them contain book I of the NH.  That Pliny himself prefixed the indices as book I to the following books is certain from his own words in the dedicatory letter to Titus 33, and the running count of the other books from II-XXXVII in all the older manuscripts demonstrates that this arrangement is authentic. One might therefore consider it certain that likewise in AMOB, the fragments of which have a similar numeration, that book I was originally present. [p.708] This is probably correct for the others, but for A it can be shown with certainty that book I was always missing.

Codex A is composed of thirty sequentially ordered pages:

(“quaternionzeichen = “quaternion numbers”; “gezeichnet” = “labelled”)

The quaternion marks, which are written in the original hand, show that only two quaternions are missing from the beginning of the manuscript.  If we calculate what these contained, based on what survives, it follows that the manuscript must have begun with book 2, and did not contain book 1, nor probably even the letter to Titus.  By contrast the index for book 2 probably was present, just like the indices for books 3-5, and the same arrangement can be assumed for the following, now missing, books.  Can this arrangement of the codex be attributed to the emendator, Junius Laurentius?  Note that we cannot suppose that this led to the similar arrangement in codex a and the other younger mss, since there is no other trace of a connection between the two.

In the following manuscripts of the older group, other than A, indices are preserved before the individual books.  In M they are preserved in fragmentary form before books XI-XV.  In O (p in Sillig), the same is true before book XXXIV.  In B they are preserved before the last six books.

Finally, it seems that some of the variants in book I, and in the indices before individual books, derive, as already noted, from a second hand in the [p.709] codex underlying ERD+G+VF (see p.306 f.), and in E the first half of the index to book VII comes entirely from this source.  In respect of the tradition of the indices in book I, however, we remain mostly in the dark for this large group of manuscripts.

So we have determined the scope and nature of the sources from which the text of the indices is to be taken.  This leaves the difficult question of how to use them, what their value is, compared to each other.  In this area Sillig and von Jan have gone completely in the wrong direction. The latter says only in his praefatio to vol. 1, p. iv: “In emendando libro I, qui continet ceterorum indicem, ut Silligius nihil fere re­cepi quin inveniretur in exemplaribus manuscriptis, sed e codicibus qui hunc librum continent ille magis secutus est Riccardianum (R) et Parisiensem primum (E), ego Toletanum et Parisiensem secun­dum (d), ut qui magis consentirent cum ipsis ceterorum librorum verbis.”  Both lack insight based on an in-depth investigation into the relationship of these manuscripts to one another and to the other sources.  The questions to be asked are as follows: if the indices are found twice in the base manuscripts of the younger group, what is the relationship between the two transmissions?  Are there interpolations or lacunae in one or the other of the divergent traditions? And how do they relate to the text of the older group?  For the sake of brevity, I shall refer in what follows, when discussing the text of the indices which are placed before the individual books, using the bracketed siglum of the codex.  E.g. I shall use R to refer to the text of the index in book I, and (R) for the text of the index repeated at the start of the relevant book.

First let us identify some key features of the text that will make it possible for us to learn about these questions. The most important of them are the following. The lemmata at the conclusion of book XXXIII from 52 quando repositoriis on, together with the index auctorum missing in one tradition;  instead of these are the lemmata of book XXXIII §.19 nobilitates ex aere, together with the index for this book, repeated, except for the words on p.65, 33 of my edition, CCLVII. Ex iis ad canis morsuus until p. 66, 1 contra lymphationes. Summa: res.  This is found in ERF (see Sillig’s praef. p. xiii; ind. 33 n. 53; 34 n. 15) and so it was, no doubt, in D, the original of F; the defect must also have been present in the archetype X. (What Sillig gives in the index auctorum on book XXXIII for FR is only a demonstration of his carelessness (see especially n. 71); it refers entirely to the wrongly repeated index for book XXXIV, [p.710] and in this area is the cause of a significant interpolation in index XXXIII, which we will discuss below).  From Sillig’s notes we learn further, that this alteration is not found in (B) (V) d and Toletanus; nor is it found in (F), the copy of (V), nor in (a).  We cannot say anything about the situation in (E), because the manuscript today ends at book XXXII, 135; but an investigation of manuscripts derived from it (see p.299 ff.) would perhaps permit conclusions about the original tradition.  In (R), however, the situation is as in (B)(V), although Sillig says nothing about it, as this source is first used from the index to book XXXIV (see Sillig ind. 34 n. 15).

—  So this change is found only in the text of book I in the younger group of manuscripts, except not in B in the index before book XXXIII.  The origin of this seems to be explicable in the following way.  The lemma at book XXXIII, 52, quando lances immodicae factae, must have been at the end of a leaf or a page in an archetype prior to X.  The copyist of the latter must have skipped a leaf or a page, and continued with the next leaf which began with nobilitates ex aere, and continued happily until the directory of authors at the end of book XXXIV.  Since he believed that he had copied the index of book XXXIII, he began with the beginning of index 34, and carried on, without ever detecting and correcting the error made earlier, so that the latter half of index 33 is missing, and that of index 34 is duplicate.  The size of the supposed leaf or page is 34 lines of Jan’s edition, so it is difficult to draw any other conclusion.  It remains only to suppose that the origin of the error was in the same codex in which the materials in books II-V were first switched (see p.288 and Rhein. Mus. 15, p.369), however the evidence for this is difficult to produce, because the indices were probably written intermittently and at longer intervals than the rest of the text, so this and that must be calculated according to different methods.

It should be noted that the change is not found in D and Toletanus (see Sillig’s notes), nor from my information in Vindob. CCXXXV. These three manuscripts derive, as I think I have probably said (see p. 289 ff.), from F (and I would very much like to know whether they too have the features of F described there), so we must assume that the copyist, who took the deviant arrangement from F, only gave the text of the indices in book I (see above), either compiled from those standing at the front of the individual books, [p.711] related to the originals, or else at least corrected the error in book I from the existing index before book XXXIII.  We will refer below to other similar cases, from which we may obtain some clarity.

Now we must discuss the interpolation of the index auctorum of book XXXIII mentioned earlier.  In book I of our best manuscripts, as noted, it is not present, so we are dependent on the tradition of (B)(V)(a) alone, and maybe also d Toletanus; because Sillig’s citation of RE has already been shown to be incorrect.

[snip technical details pp.711-716]

Let us briefly put together the general results of this investigation.  It has been found that the principal basis for the text of the indices is found in the manuscripts of the younger group, which are only present in the older group in rare cases.  In the archetype of these, as well as in book I, every index, with the exception of book II and sometimes even book III, was repeated in front of the book to which it related.  This arrangement must be very old, because individual errors in their archetype, X1, show that they were present in an even older manuscript, or possibly even be derived from Pliny himself and his publication of the NH.   The value of both texts is about equal; they complement and correct each other.  Little can be said here about the manuscripts of the older group.  Even the copyist of codex A omitted book I completely.  In this group the indices before b. XXXIV and XXXVI have been interpolated, and that interpolation is already present in book I in the oldest archetype of the younger group.  In the archetype X3, derived from X1, the arrangement was changed so that the individual indices before each book were omitted.  This  approach was followed both in E,  which was descended from X3, and in many more recent mss, while in a, and some others, book I was omitted instead, as in A.  To these belong d and Toletanus, whose text of book I, from combining the duplicate texts of their originals, …. Their value is, compared to other sources, only secondary and often doubtful.

D. Detlefsen.
Glückstadt.    

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  1. [1]D. Detlefsen, The indices of the Naturalis Historia of Pliny, Philologus 28, 1869, p.701-716 High res. PDF here.