The church of the Holy Apostles in Constantinople – already in ruins before 1453?

Posted on by Roger Pearse

The church of the Holy Apostles in Constantinople was the location of the mausoleum of the emperors.  It doesn’t exist any more, as it was demolished by the Turks after 1453 and a mosque built on the site, the mosque of “Mehmet the Conquerer”.

I’ve seen the statement online, made in such a way as to palliate the destruction, that the church was a ruin before the Turks demolished it.  But I did wonder what the evidence was.

Well, I’ve been working away at Van der Vin’s marvellous book on medieval travellers to Constantinople,[1] which I mentioned earlier.  The website on which it resides did a splendid job and scanned the missing half of the book and fixed the upload in a day!  And this gives us the answer.

From Cristoforo Buondelmonti (ca. 1414-1422), Liber insularum archipelagi:[2]

Next to the church of the Holy Apostles stands the fifth column, the top of which bears an angel of bronze and Constantine on his knees.

The aforesaid church, already ruined by time, contains the sumptuous tombs of the emperors, cut out of purple marble, notably the vast sarcophagus of Constantine.  The column to which Christ was attached for the flagellation may be seen there.

This statement, however, is our only such statement.  Buondelmonti refers to ruins all over the place in Constantinople.

In fact the city was largely in ruins and extensive areas within the walls were just fields and olive groves.  the population had shrunk to a mere 40,000, living in 13 villages scattered here and there over the immense area.

The population estimate comes from an anonymous account written in Munich in 1437.[3]

Ibn Battuta, an Arab traveller who visited the city in 1332 as part of the entourage of a Greek princess, says that the citadel and palace are “is surrounded by the city wall, which is a  formidable one and cannot be taken by assault on the side of the sea.  Within the wall are about thirteen inhabited villages.”[4]

Buondelmonti tells us that the Constantinoplitans are “very few”[5] and concerned with nothing but food.  In 1432 Bertrandon de la Broquiere, a Burgundian nobleman on pilgrimage, tells us that “the city is made up of villages and that there is much more open than built-up.”[6]  Pero Tafur, a Spanish nobleman on pilgrimage who visited around 1437-8, writes:[7]

The city is sparsely populated. It is divided into districts, that by the sea-shore having the largest population. The inhabitants are not well clad, but sad and poor, showing the hardship of their lot which is, however, not so bad as they deserve, for they are a  vicious people, steeped in sin. …

It must have been a sad place, full of ruins and poverty, and an impoverished emperor and his court.  Yet how we would love to see it!

Share
  1. [1]J.P.A. van der Vin –   Travellers to Greece and Constantinople. Ancient Monuments and Old Traditions  in Medieval Travellers’ Tales (PIHANS 49), 1980. [27 cm, softcover; IX, 751].  ISBN: 90-6258-049-1. Online at the Nederlands Instituut voor het Nabije Oosten – Netherlands Institute for the Near East site.↩
  2. [2]Van der Vin, p.688.↩
  3. [3]P.254, 443.  The text is Terre hodierne Grecorum et dominia secularia et spiritualia ipsorum; see “Neos hellenomnemon” 7 (1910), p.361.  It reads: “habitantes in ea, ut extimo, quadraginta milia hominum vix possunt interesse, qui in tempore guerrae de suis internis vineis, pratis et ceteris necessariis vivere possunt, prout frequenter probatur.”↩
  4. [4]P.569.↩
  5. [5]Van der Vin, p.669.↩
  6. [6]P.684: I am not entirely certain of the translation of the old French “Tout ainsi que les grosses carraques peuvent venir devant Pere, semblablement font à Constantinoble[sic]. Et est cette cite cy faicte par villaiges et y a beaucop plus de voide que de plain.”  Edition: Ch. Schefer, Le voyage d’Outremer de Bertrandon de la Broquiere, Paris, 1892.↩
  7. [7]P.703.↩

More on the inscription of “D. Cetiannus”

Posted on by Roger Pearse

Four years after Wilhelm von Boldensele, in 1336, another German traveller visited the pyramids of Giza.  His name was Ludolf von Sudheim, the chaplain of another German nobleman on pilgrimage.  He also left an account of his travels, and a transcription of the Latin inscription on the pyramid at Giza.  His statement was as follows:[1]

To one side of New Babylonia (Cairo) across the Nile in the direction of the Egyptian desert stand several monuments of amazing size, which were formerly very beautiful; they are built of great blocks of tooled stone. Of these monuments there are two that are very large, and that were formerly very beautiful; they are square tombs. On one wall of one of these monuments there are letters chiselled out in Latin, on the second wall in Greek, on the third in Hebrew; on the fourth wall, however, there are many characters which are unknown. But on the first wall, where the Latin is, is carved- insofar as can still be made out, because of its age – the following:

Vidi pyramides sine te, dulcissime frater,
Et tibi quod potui lacrimas hic moesta profudi
Et nostri memorem luctus hanc sculpo querelam.
Sit nomen Decimi Anni pyramidis alta
Pontificis comitisque tuis, Trajane, triumphis,
Lustra sex intra censoris consulis esse.

I leave the explanation of these verses to the judgement of the reader. These monuments were called by the native population the granaries of Pharaoh.

The inscription (in six hexameters, the last plainly corrupt) is the same, except that the name of the companion of Trajan is given as D. Annius, rather than D. Cetiannus.  It is likely that the text was worn and hard to read by this date.  The presence of lettering in other languages, all unreadable to the parish priest of Westphalia, may or may not be related to the inscription.

Share
  1. [1]J.P.A. van der Vin –   Travellers to Greece and Constantinople. Ancient Monuments and Old Traditions  in Medieval Travellers’ Tales (PIHANS 49), 1980. [27 cm, softcover; IX, 751].  ISBN: 90-6258-049-1. Online at the Nederlands Instituut voor het Nabije Oosten – Netherlands Institute for the Near East site; p.584; discussion on p.34-5.↩

An ancient Latin inscription on the pyramids of Giza

Posted on by Roger Pearse

The pyramids of Giza still retained their outer casing into the middle ages, and only lost it when the Arabs started to use it as a source of stone.  But in 1332 a German noble, Wilhelm von Boldensele, while on pilgrimage in the orient, visited the site.  In his Itinerarius Guelielmi de Boldensele in terram sanctam [1] he writes:

Beyond Babylonia (Cairo) and the river of paradise, in the direction of the desert that lies between Egypt and Africa, there are several monuments of the ancients, shaped like pyramids; two of them are amazingly large and high, with very large, polished stones, and on these I found characters inscribed in different languages. In one monument I came across the following Latin verses, chiselled in stone:

Vidi pyramidas sine te, dulcissime frater,
Et tibi, quod potui, lacrimas hie moesta profudi,
Et nostri memorem luctus hanc sculpo querelam.
Sit nomen Decimi Cetianni pyramide alta
Pontificis comitisque tuis, Trajane, triumphis
Lustra sex intra censoris consulis esse.

I have seen the pyramids in stone without you, beloved brother,
and for you I have grieved here as much as I could, and shed my tears;
And mindful of our grief I chisel this lament:
May the high pyramid know the name of Decimus Cetiannus,
The pontifex and companion of your triumphs, O Trajan,
(Who within six lustra was both censor and consul??).[2]

The inscription and the stone on which it was inscribed have long since vanished from the world.  But the name of D. Cetiannus, priest and companion of the emperor Trajan is preserved; because a German traveller twelve centuries later happened to write down the graffito.

I wonder what remains of antiquity might be mouldering in Arabic texts, unknown because Arabic literature is pretty much unknown and inaccessible, untranslated because unknown?

On the same inscription, see the following post.

UPDATE: 16 September 2019.  A twitter thread by the excellent Dr Kate Wiles here drew my attention to further information.  I don’t see any sign that this will be written up, and it would be a shame to lose what she and others uncovered.  She writes:

Some time around AD 120, a Roman woman, Terentia, visited the pyramids and, in the smooth limestone facing of the Great Pyramid, she carved a poem in memory of her brother.

‘I saw the pyramids without you, my dearest brother, and here I sadly shed tears for you, which is all I could do. And I inscribe this lament in memory of our grief. May thus be clearly visible on the high pyramid the name of Decimus Gentianus…’

… Emily Hemelrijk in her book Matrona Docta says: ‘The poem is no literary masterpiece’ but also admires Terentia’s ‘pretension in inscribing a poem on one of the great pyramids of Egypt’. ‘Her poem was meant for eternity’.

There is more in I.M. Plant, Women Writers of Ancient Greece and Rome: An Anthology, 2004, 155-6,[3] which tells us:[4]

Terentia was a Roman visitor to Egypt whose only known work is a poem which she composed as an epitaph for her brother, Decimus Terentius Gentianus, and had inscribed on the pyramid of Cheops. The poem was discovered and recorded in 1335 by a German pilgrim, Wilhelm von Boldensele. Since then all the limestone facing on the pyramid has been removed and the inscription itself has been lost. Terentia’s poem, as we have it, consists of six hexameters, but may originally have been longer.

We do know a little about her brother. Decimus Terentius Gentianus was consul suffectus under the Emperor Trajan in AD 116, and governor of Macedonia under Hadrian as a censitor in AD 120.2 This helps us to date Terentia’s visit to Egypt and her poem. Still in mourning for her brother, she chose the pyramid for her epitaph to provide a suitably grand and everlasting site for her tribute to him.^ She was proud of her brother’s political achievements at such a young age (under thirty), and the status and position in the imperial court that this reflected. Traditionally a man could not attain the rank of consul before he turned forty, though this Republican practice, codified in the Lex Vibia Annalis in 180 BC, was disregarded by the emperors who promoted themselves, family members and favourites without regard to the age limit. There is no other record of Terentius reaching the rank of censor, Terentia may have elevated her brother’s appointment as censitor in her poem to exaggerate his achievements.

It has been suggested that Terentia visited Egypt as a member of Hadrian’s touring party in AD 130. This may be so but there is no evidence for it, and Terentia’s epitaph must have been written after AD 130 as the Historia Augusta (23) records that Terentius did not die until after Hadrian’s tour.

Terentius had been popular in the senate and at one time considered a possible successor by Hadrian. Terentia’s poem is all the more remarkable for her boldness in lauding a politician who had fallen out of favour with the reigning emperor. Terentia looks back to the success of her brother under Trajan, whom she addresses, but does not mention Hadrian at all. Perhaps Egypt was far enough away from Rome for such political graffiti to pass unnoticed. Terentia did not need to travel to Egypt with the Emperor: evidence from the graffiti on the statue of Memnon shows that there was considerable Roman tourism in Egypt by both men and women.

Terentia’s poem can be compared with the epigrams by Caecilia Trebulla and Julia Balbilla, inscribed in the time of Hadrian on the Colossus of Memnon, as examples of occasional poetry. They show that at this time women of the Roman elite were literate—Terentia adapts a verse of Horace in line three—and could express themselves well in verse.

The text itself is better known as the Liber de quibusdam ultramarinis partibus et praecipue de Terra Sancta.  A critical edition was printed by Deluz in 1972: “O. Deluz, Liber de quibusdam ultramarinis partibus et praecipue de terra sancta de Guillaume de Boldenses (1336), suivi de la traduction de Frère Jean de Long (1351), Paris (Diss. masch.) 1972 aus einer Baseler Hs.”[5]

Written when it was, it circulated in manuscript copies, as did a French translation.  R. Rohricht, Bibliotheca Geographica Palestinae (1890; online here) lists 25 mss. for Boldensele (p.73), 4 in Munich alone:[6]

Thomas Schmid located one of the Vienna mss, number 523, online here.  The catalogue suggests that the manuscript is 14th century, but I’m not entirely certain of the full shelfmark.  The text is on image 30 – this seems to be folio 10v – where it fills the first column (click for a larger size):

A more modern but partial list of manuscripts is accessible at Cendari here.  Finally an excellent list of manuscripts and bibliography is at Arlima here.  This gives the following mss:

  1. Basel, Öffentliche Bibliothek der Universität, D. IV, 8 (anc. E. III. 20)
  2. Bruxelles, Bibliothèque royale de Belgique, 8779
  3. Colmar, Bibliothèque municipale, 228, f. 12a-29b.  Online here.
  4. Den Haag, Koninklijke Bibliotheek, Z. 183, f. 1-14
  5. Giessen, Universitätsbibliothek, 159, f. 1-12.  Online here.
  6. Klosterneuburg, Stiftsbibliothek, ?? (Pez, Thaur. I A, LXXXVII)
  7. Lambach, Stiftsbibliothek, ?? (Tübing. Theol. Quartalschr. 1868, 326)
  8. Leiden, Universiteitsbibliotheek, Suppl. lat. 322
  9. München, Bayerische Staatsbibliothek, clm 903, f. 174-196
  10. München, Bayerische Staatsbibliothek, clm 18621, f. 83-122
  11. München, Bayerische Staatsbibliothek, clm 22377, f. 183-190
  12. München, Bayerische Staatsbibliothek, clm 27006
  13. Namur, Bibliothèque municipale, 50
  14. Praha, Archiv pražského hradu, Knihovna metropolitní kapituly, G. 42
  15. Praha, Archiv pražského hradu, Knihovna metropolitní kapituly, N. 13
  16. Utrecht, Universiteitsbibliotheek, 737, f. 169-175
  17. Vaticano, Biblioteca Apostolica Vaticana, Reginensi latini, 171
  18. Wien, Österreichische Nationalbibliothek, 523
  19. Wien, Österreichische Nationalbibliothek, 3529, f. 132-153
  20. Wilna, Gräfl. Potocklische Bibliothek, [sans cote], f. 188-201
  21. Wolfenbüttel, Herzog August Bibliothek, Weissenb. 40, f. 95-110 (B b 2)
  22. Wrocław, Biblioteka uniwersytecka, IV, 37, 4°
  23. localisation actuelle inconnue: Straubing, Cod. d. früheren Dechantan Matthias Ebersperger (B b I)
  24. localisation actuelle inconnue: anc. ms. Cheltenham, Sir Thomas Phillipps, n° 6650

The last item, according to Worldcat, is in fact at the University of Minnesota in the USA, here.

All of these are presumably copies.  Wouldn’t it be interesting to know if the autograph existed somewhere?

Share
  1. [1]No modern edition seems to exist: my source is a translation of extracts in J.P.A. Van der Vin, Travellers to Greece and Constantinople. Ancient Monuments and Old Traditions  in Medieval Travellers’ Tales (PIHANS 49), 1980. [27 cm, softcover; X, 751 (2 vols.)].  ISBN: 90-6258-049-1. p.574 f, esp. p.577-8.  Downloadable here.↩
  2. [2]Text and translation from Van der Vin.↩
  3. [3]Google Books preview here.↩
  4. [4]I could only view the introduction.  There are copious notes, but I could not view these either.↩
  5. [5]Information and further bibliography from here.↩
  6. [6]These details and image from Phil Booth.↩

The Life of Severus of Antioch – part 10

Posted on by Roger Pearse

Let’s continue reading Zacharias Rhetor’s eye-witness account of the life of Severus of Antioch.  The date is the late 5th century.  The two friends have now gone to Beirut (ancient Berytus) to study law.

Shortly afterwards, the man of God (=Severus) came to me.  He greeted me cheerfully and said, “God has sent you to this city because of me.  Tell me how I may be saved.”  I raised my eyes to heaven with joy and thanked God that He had inspired this thought and made him think about his salvation.  Then I took his hand and said, “Since your question relates to matters of faith, I will take you to the temple of the Mother of God, and there I will tell you what the Holy Scriptures and the Holy Fathers have taught me.”  When he heard these words, Severus asked me if I had with me the books of the great Basil, the illustrious Gregory, and of the other teachers.  I told him that I was carrying many of their works.  So then he came with me to the temple of the Mother of God.

First he recited with me the necessary prayers.  Then he put to me the same question (as before).  Beginning with the book of Genesis, written by the great Moses, I made him see the concern of God for us; how He had created all that exists, and likewise took us from nothingness, and had placed our first ancestors in the paradise; how He had given them, as beings endowed with reason and masters of themselves, the law of salvation, concerning what they should do; and how they despised the sovereign commandments, by the deception of the serpent, and lost this blessed life and exchanged immortality for death, of which the law had warned them in advance.

Saying all this to him, I showed him Adam and Eve — they was a painting of them in the temple — clad in tunics of skin, after their expulsion from paradise.  I then showed him the numerous miseries that resulted from this, all caused by the cunning and power of the demons, which we had voluntarily unleashed against ourselves, in obeying he that was at the head of all rebellion.  Then I mentioned the mercy of God towards us.   In His goodness He did not allow his creature to perish, which had been incorruptible, which would never have been subject to the miseries of human nature, once born to enter the hereafter, which would have received immortality superior to its nature, if it had kept the law of God.

Then I continued, “After the natural law, God also gave us the written law, by the intermediary of Moses.  He also came to the assistance of nature through the intervention of many holy prophets.  But when He saw that the wound required a stronger medicine, the Word of God and the Creator God came to us, having been made man by the Father and the Holy Spirit.  Rising sun, he shone, onto the high places where we sat  in the shadows and in the shadow of death!  He was conceived of the Holy Spirit in the flesh, and by the power of the Holy Spirit came from a virgin and immaculate womb.  He left his mother with her virginity.   This was the first proof that He gave of His divinity: by a miracle He produced a conception without seed and without sin, and a birth above nature.  He then tried to separate us from the power of the devil, the rebel to whom we had sold our soul, and voluntarily accepted the cross in His body for us.  He gave His body to death as the price of our ransom, and rose again on the third day, having broken the tyranny of the devil and the perverse demons, his assistants, and the power of death. He raised us with him, made us sit down with him in Heaven, as the Scripture says, and showed us the new way of salvation which leads to Heaven.  He conquered the whole earth through His apostles, and He abolished the oracles of pagan magic, and the sacrifices of demons, established a single catholic church over all the world, and taught us to repent and to seek refuge in Him through the redemptive baptism, which symbolises the burial of three days and the resurrection of the saviour of us all, Christ.”

When I had also produced numerous other proofs (of the divinity of Christ), of which the gospels are full, I said to Severus, “It is therefore necessary, my friend, for all intelligent people to seek refuge in Him by means of the life-giving baptism.”

— “You have said well,” he said, “but we must stop at this point.  Because I am busy here with the study of law.”

— “If you listen to me,” I said, “or rather, if you listen to the holy Scriptures and the universal teachers of the church, first flee from the shameful shows, the horse-racing and the theatre, and those where we see wild beasts pitted against some wretched men.  Then, keep your body in a state of purity, and every day, after you finish studying law, offer to God the evening prayers in the holy churches.  In fact it is right that we who know God should do evening duty in the churches, while others usually spend their time playing dice, wallowing in drunkenness, drinking with prostitutes and even degrading themselves completely.”

Severus promised to do this and observe this (habit).  “Only,” he said, “you will not make a monk out of me.  Because I am a law student, and I greatly love the law.  Now, if you want something else, say so.”

I think that’s enough for the moment.  How accurately this dialogue is reported might be questioned, of course.  But no doubt something of the kind passed between them.

Note the reference to combat between wild beasts and poor men.  One does not think of the arena as being in operation ca. 500 AD, but it must have been, for otherwise the observation would lack point.

The description of the variety of student life in the evening — some praying, others drinking or degrading themselves in various ways — is probably typical of university life, even today.  It is remarkable how little change there is, in some ways!

Share

From my diary

Posted on by Roger Pearse

Another chunk of the transcription of al-Makin has arrived, making 70 pages in all, or around a quarter of Erpenius’ edition.  This is going swimmingly!

One of the reasons why I wanted an electronic transcription of the text is so that I — as a non-Arabic speaker — can use Google Translate on it.  Today I pasted the first chunk into it, to see what happened.  Alas Google Translate for Arabic still has quite a way to go; but I got something.  One interesting bit was the use of “Peace be upon him” at various points.  This is, of course, the section of al-Makin devoted to Islamic rulers, and epitomised from al-Tabari; but it’s still unnerving.

A correspondent sent me a link to another collection of online books: the Nederlands Instituut voor het Nabije Oosten – Netherlands Institute for the Near East.  Most exciting of these — for me — was J.P.A. van der Vin –   Travellers to Greece and Constantinople. Ancient Monuments and Old Traditions  in Medieval Travellers’ Tales (PIHANS 49), 1980. [27 cm, softcover; IX, 751].  ISBN: 90-6258-049-1.

Unfortunately the PDF was incomplete.  It omitted the notes (all placed at the end — aargh!) and indeed about half the book.  I have written to the site, however, and already received a very kind reply, so I have hopes that it is merely a glitch.

Even so I found many statements of interest in it.  Most notably, after 1204, nobody describes Constantinople as a “rich” city any more.  The looting by the Latins clearly beggared the town.  Likewise the population declined so that wide areas of the city were turned into farmland.  I’d like to see the references for this; but I recall that Mesariotes in his very late Description of the Church of the Holy Apostles describes it as lying in the middle of farmland.  Doubtless it was so.  But I shall look into this once I can see the rest of the book.

UPDATE: The site fixed the book within 48 hours! Wow!

Share

From my diary

Posted on by Roger Pearse

The only useful thing I did today was to add the Inveresk Mithraeum to the Mithras website.

I did a little work on the Origen book.  I tried to find out what size the thumbnail of the cover should be — for Amazon.com purposes.  In the process I discovered that I could no longer log in to the “author central” account that I use.  An email to Amazon asking for help has yet to get a reply.

I also spent some time looking at the sales figures of the Eusebius book.  This sold 33 copies in 2013; quite a lot less than 2012, but something.  The actual revenue from the book is not enormous, but the sales are enough, anyway, that I intend to keep the book in print for another year.  Most interesting, however, is the clear evidence that paperback sales make up the majority of sales.

Another chunk of a translation of Eusebius’ Commentary on Luke arrived a day or so ago.  There are only a handful left to do.

Otherwise I’ve spent today on chores.  Chores is the name we give to those mundane tasks which God gives us to balance out our lives, and so prevent our brains exploding from over-excitement.  Let us, by all means, give thanks for chores.

Share

From my diary

Posted on by Roger Pearse

2014 has certainly started with a bang!  Here I am, on the Friday of the first week back, and it seems as if I was never on holiday!

The two monochrome microfilm-PDF’s of the unpublished history by the 13th century Arabic Christian writer al-Makin, from the Bibliothèque Nationale Français are now on my hard disk.  Obtaining them cost over 200 euros, which I grudge greatly.  On the other hand I do like the BNF’s new website and system of ordering online!  This works very well.  Now if only we could get colour pictures of manuscripts at a reasonable price!!

The microfilms are at least clear and easily readable, which is more than the last ones obtained from the BnF were.

A week or two back Amazon (US) sent me a gift card.  This allowed me to buy the new translation of the patrialogical texts on Constantinople, about which I wrote a while back.  It was on the door mat this evening when I arrived home.  It’s a useful item to have, that’s for sure, although fairly elementary.  One thing that I did not like: all footnotes are at the end.  I had forgotten how annoying that is.

I’ve also signed up for the 5th British Patristics conference, to be held at Kings College London on 3-5th September, 2014.  I have attended two of these conferences, and they were both superior to the international patristics conference in Oxford.  The reason for this is that the time allowed for papers is longer, and so the papers contain more.

On a personal note, I’ve decided to make another effort to see the Northern Lights this year.

Share

Street preacher arrested on frivolous grounds, held overnight, brought to court in Dundee, Scotland

Posted on by Roger Pearse

From time to time in every British town you see sandwichboardmen.  These are often elderly men, often alone or with a tiny group of supporters, preaching in the street.  They received their name from their habit of wearing sandwichboards, adorned with slogans such as “Prepare to meet thy God” and “The wicked shalt burn in hell” or similar biblical verses.  They often belong to fringe denominations.  They’re usually working class.  And they are always ignored by everyone.  It must take quite some determination to preach in the face of such indifference, but they do.  They’re entirely harmless.

A few years ago it would have been inconceivable that the police would start taking down their words, arresting them, listening to informers shrieking accusations or worse, bundling them into police vans and keeping them in the police cells for hours on end.  But so it has happened.

I learn from the web that Tony Miano, an American former policeman, was arrested yesterday while packing up after preaching, on accusations from some poor woman shrieking that “my son is gay” and threatening to call the police.  The Christian Concern website tells the awful story:

Police in Scotland have arrested a Christian street evangelist after a woman complained that he had spoken about sexual sin.

Tony Miano, a US preacher and a former Los Angeles Deputy Sheriff, was arrested yesterday (08 JAN) and remanded in custody to appear before Dundee Sheriff Court at 10:00 today (09 JAN).

He was part of a street preaching team holding a week-long mission in Scotland.

He was the second of the street pastors to address lunchtime shoppers in Dundee High Street. He talked about the nature of sin; about the different sins that Jesus had come to save people from when a woman began to shout at him.  He was preaching about sin in general and when he mentioned sexual sin including adultery, promiscuity and homosexual practice, the woman shouted that her son was gay.

Mr. Miano’s colleague, Pastor Josh Williamson of the Craigie Reformed Baptist Church in Perth, who was present at the incident explains: “Tony wasn’t focussing just on homosexual practice – it was about all sin. A woman was yelling at him and her friend noticed we were filming the preaching, so she ran up to me and tried to smash my camera.”

He says the first woman then appeared to be calling the police on her mobile just as a council warden came along and said that while we were doing nothing wrong, and had the right to free speech, we should move on.

Mr. Miano finished his preaching in a few minutes and as the street preachers packed up two police officers arrived.  At this point Pastor Williamson says the women shouted that they would get the preachers arrested.

“The female officer saw we had a camera and lunged for it and then the male policeman grabbed it and threw it in the police van,” says Pastor Williamson.

He says the male officer interviewed the women and then immediately arrested Mr. Miano, but did not question him or explain why he was being arrested.

“After Tony was put in the police van I asked why he was being arrested and was told it was for a breach of the peace and for using homophobic language,” says Josh Williamson.

Andrea Minichiello Williams, Chief Executive of the Christian Legal Centre, says the incident raises serious questions about police procedure and understanding of the law in dealing with such incidents.

“This appears to be an overzealous reaction by the police. The incident, adds to the number of arrests of Christian street evangelists for preaching from the Bible. It is indicative of the suppression of the freedom to speak  and live out the words of Jesus Christ in public and present the teachings of the Bible,” says Andrea.

She adds that the Christian Legal Centre is ready to serve anyone who is challenged for expressing their Christian beliefs.

“At the Christian Legal Centre we are committed to helping people to continue to preach the Gospel in our nation.”

Tony Miano was arrested in July last year, in London, for alleged ‘homophobic’ comments. The case was dropped.

He has been remanded in custody to appear before Dundee Sheriff’s Court today (09 JAN) at 10:00.

We need not blame the police.  There can be no doubt that the political establishment has instructed the police to harass and arrest anyone who makes any public criticism of homosexuality, and to treat complaints about this as a priority.

Of course the case must be dismissed.  But Mr. Miano has been given “the process is the punishment” treatment.  The object, clearly, is to intimidate him.

Let us congratulate Tony Miano for his courage in confessing Christ and preaching on this subject, despite the threats of the establishment.

Let us pray, both for the poor woman who informed on him, and the police officers — nearly all decent people — who have been obliged to do this evil, and all involved.

UPDATE: Apparently the court has granted him bail (!) and obliged him to return on 22nd April, in nearly 4 months time.  Very bad.

Share

An English translation of Martin of Braga’s “De correctione rusticorum”

Posted on by Roger Pearse

Rather to my surprise I found a website online dedicated to the 6th century writer Martin of Braga, best known for a work De ira which is based on Seneca’s lost work of the same title.

The site is run by Angus Graham and is here. (Update 2017: link repointed to Archive.org)  He also scanned a bunch of Latin texts, from the edition of Barlow (mirrored at the Bibliotheca Augustana page), and these are available in zip form, together with a Word document translation of De correctione rusticorum (in file BRAGARUSE.DOC).

It was the latter for which I was looking, because it witnesses to some unusual paganism in what is now Portugal in his period.  The translation, made in 2001, is very smooth and I make no bones about giving some relevant sections here:

[7] Then the devil and his agents, demons who had been cast down from heaven, seeing man in ignorance abandoning God his creator and led astray by created things, began to reveal themselves in different forms, speaking to man and demanding things of him, and in the lofty mountains and leafy forests he made offerings, considering them to be gods. They gave themselves the names of evil men who spent their lives in all manner of sin and wickedness. The one called himself Jupiter, who was a magician and whose incestuous adultery was so great that he took his own sister as wife, whose name was Juno; he corrupted his daughters, Minerva and Venus, shamefully committing incest even with his grand-daughters and all his family. Another of these demons called himself Mars, who was the cause of strife and discord. Yet another of these demons preferred the name of Mercury, and he was the inventor of all theft and crafty deceit; to him greedy men render sacrifice as if he was a god of profit, throwing down heaps of precious stones at crossroads. Another of these demons, having given himself the name of Saturn and living in all cruelty, even devoured his own children. Yet another of these demons pretended to be Venus, who was a slut. Not only did she commit countless adulteries, but she was even her own father, Jupiter’s, slut, and Mars, her brother’s.

…

[8] This is the sort of degenerate men there were in those days, who common people ignorantly honoured for their wicked inventions, whose names were assumed in this way by demons so that men would worship them as gods and offer them sacrifices and imitate the deeds of those whose names they invoked. Those demons even persuaded men to build temples to them and to place there images and statues of wicked men and to set up altars, at which the blood not just of animals but even of men was shed for them. But besides this, many of these devils who were banished from heaven hold sway over the rivers, the springs and the forests, and ignorant men worship them and make sacrifices to them as if they were gods. And in the sea they are called Neptune, in the rivers Lamia, in the springs Nymphs, in the forests Diana, and they are all no more than evil demons and spirits who harm and harass unfaithful men who do not know how to defend themselves with the sign of the cross. Yet they cannot do harm without the permission of God, for men have angered God and do not believe with all their heart in Christ’s faith, and are so doubting that they give the names of these demons to each day of the week, calling these days by the names of Mars, Mercury, Jupiter, Venus and Saturn, where these created no days, but were wicked and evil men among the Greeks.

[9] … What folly it therefore is that man, baptised in the faith of Christ, does not honour the Lord’s day, but says to honour the days of Jupiter, and Mercury, and Venus and Saturn, who have no days of their own, but rather were adulterers and sorcerers and were wicked and who died evilly in their own land! Yet as we have said, it is with these kind of names that foolish men show veneration and honour to demons.

[10] In the same way the error was insinuated among the ignorant and simple that the year should begin on the calends of January, which is altogether fictitious. For as holy scripture tells us, the first year began at the equinox of the eighth of the calends of April. As we may read: ‘and God divided the light from the darkness’. Since in all true division there is equalness, so on the eighth of the calends of April the day has as many hours as does the night. And so it is false that the year should begin on the calends of January.

[11] With what anguish should we speak of that foolish error of observing the day of the moth and the mouse, and is it right to say that a Christian may worship the moth and the mouse in place of God? …

[16] … So why do some of you who have renounced the devil and his angels, his worship and his evil deeds then go back to worshipping the devil? For lighting candles by rocks, by trees, by springs and at crossroads – what is this other than worshipping the devil? Celebrating the feast of Vulcan and the calends, decking tables, laying laurel wreaths, placing the right foot first, throwing food and wine over the hearth-log, casting bread into the spring, what else is this but worshipping the devil? Women that invoke Minerva at their looms, that choose the day of Venus to get married, and that regard a particular day as auspicious for travel – what else is this but worshipping the devil? Making spells with herbs to do injury and thereat invoking the names of demons – what else is this but worshipping the devil? And there are many more things that would take too long to tell. …

[18] … How unjust and shameful it is that those who are pagans and ignorant of Christian faith should worship the idols of demons, should observe the day of Jupiter or some other demon, and refrain from toil even though these demons neither have nor have they created any day. And we, who worship the true God and believe that the Son of God was resurrected from the dead, should so poorly revere the day of His resurrection, that is Sunday!

Again we see the idea of not working on Thursday present among the ignorant folk whom Martin evangelised, and various kinds of superstition.

It is tempting to think here of Thor, rather than Jupiter, for this was a German society in this period, not a classical one.  But of course this can only be speculation.  The gods specified earlier are certainly the Olympians, but Martin’s concern seems mainly to be to break the link between the days of the week and paganism, rather than any fear of these gods being worshipped now.  The observances are much more petty.

Martin is very careful to remind his hearers that none of the demons have any power when confronted with the sign of the cross.  This is not an abstract treatise, but a real problem and a real solution demanded.  Those who do not follow Christ will always fall into superstition.

Somebody needs to collect all the testimonia for late paganism.  Until this is done no individual piece of data can be more than interesting.

UPDATE (2017): I find that the Angus Graham site vanished in 2016.  The link above is to the Wayback Machine at Archive.org.

UPDATE: I think that I will append the page contents.  This information should not be allowed to vanish from the web.

Martin of Braga: Opera omnia
Martin, abbot of Dume, bishop of Braga, saint, died in 579 (feast day 20 March). Later in the middle ages, his works were sometimes attributed to Seneca. His Formula vitae honestae (= De quattuor virtutibus) was especially widespread.

Texts presented here are taken from ed. Claude W. Barlow, Martini Episcopi Bracarensis Opera Omnia, Papers and Monographs of the American Academy in Rome, XII, New Haven, Yale University Press, 1950. This publication is now out of copyright. You have here the bare text: I do not include Barlow’s rich critical apparatus or his thorough and enlightening discussion.

There is a recent edition of the De correctione rusticorum giving the Latin text, a Spanish translation, and a discussion: José Eduardo López Pereira, Cultura, Relixión e Supersticións na Galicia Sueva: Martiño de Braga ‘De correctione rusticorum’, Monografías 39, La Coruña, Universidade da Coruña, 1996 (ISBN 84-89694-08-7).

The text De Pascha is included by Barlow; more recent scholarship has questioned its place in Martin’s canon because of its occasional manichaean and priscillian content. The minutes of the two councils of Braga may very well not have come from Martin’s pen; however, he played a sufficiently prominent role at them that they should certainly be considered as reflecting his acta if not his opera.

Back to Albertano.

Back to texts.

Opera omnia:

Moral Treatises:

Pro repellenda iactantia
(Barlow, pp. 65-69)

Item de superbia
(Barlow, pp. 69-73)

Exhortatio humilitatis
(Barlow, pp. 74-79)

Councils and canons:

First council of Braga
(Barlow, pp. 105-115)

Second council of Braga
(Barlow, pp. 116-123)

Canons of St. Martin
(Barlow, pp. 123-144)

Other works:

Sententiae Patrum Aegyptiorum
(Barlow, pp. 30-51)

De ira
(Barlow, pp. 150-158)

De correctione rusticorum
(Barlow, pp. 183-203)
• My own English translation is included in the Opera *.zip file.

Formula vitae honestae
(Barlow, pp. 236-250)

De trina mersione
(Barlow, pp. 256-258)

De Pascha
(Barlow, pp. 270-275)

Poems
(Barlow, pp. 282-283)

Appendix:

Original sources for his life
(Barlow, pp. 288-304)

You can download Martin’s Opera (141k *.zip file) by clicking here.

Angus Graham.

Share

Fortunatianus of Aquileia and his lost gospel commentary

Posted on by Roger Pearse

From Quasten’s Patrology 4, p.572:

According to Jerome (De vir. into 97), Fortunatianus, an African was bishop of Aquileia in the mid-fourth century at the time of the Emperor Constantius. and Pope Liberius. He died, it seems, shortly before 368. Fortunatianus was at first a strong defender of Nicene orthodoxy and received Athanasius as a guest at Aquileia after the Synod of Serdica of 343. However, at the time of the council at Milan in 355, he succumbed to the threats of Constantius and signed the condemnation of Athanasius. He subsequently proved instrumental in persuading the exiled Pope Liberius to sign the Arian creed of Sirmium of 357.

There remain only three fragments of Fortunatianus’ commentary on the Gospels, which Jerome describes as a “margaritam de evangelio” (Ep. 10, 3) and which he read in preparation for his own commentary on the Gospel of Matthew (praef: PL 26, 20C).

Editions: Cf. CPL 104. — A. Wilmart, B. Bischoff, CCL 9(1957)365-370. — PLS I, 239, 217.
Studies: L. Duchesne, Libere et Fortunatien: MAH 28(1908)31-78 (cf. P. Glorieux, Hilaire et Libere: MSR 1[1944]7-34). – J. Lemarie, Italie. Aquilee: DSp 7(1971 )2161.

This is the entire entry for this obscure 4th century bishop and his now lost “pearl on the gospel”.

Why do I give this?

Today I discovered the CSEL site at the university of Salzburg, and the following page contained these interesting remarks.

An anonymous commentary on the Gospels in MS Köln, Erzbischöfliche Diözesan- und Dombibl. 17 (s. IX1/3) has now been identified by Lukas J. Dorfbauer as the work of bishop Fortunatianus of Aquileia.

It was thought that this commentary, of which only three fragments were known, had already been lost in its entirety by Carolingian times.

Thus, Fortunatianus’ work becomes the apparently oldest commentary on the Gospels written in the Latin West which is still extant; it amplifies our knowledge of ancient Christianity and its literature in many respects.

A critical edition of the text – in fact, the “editio princeps” – is currently in preparation for the CSEL. For now, please cf.

  • L. J. Dorfbauer,  Der Evangelienkommentar des Bischofs Fortunatian von Aquileia (Mitte 4. Jh.). Ein Neufund auf dem Gebiet der patristischen Literatur, Wiener Studien 126 (2013), 177-198).
  • Ders., Der Codex Köln, Erzbischöfliche Diözesan- und Dombibl. 17. Ein Beitrag zur Überlieferung des Evangelienkommentars des Bischofs Fortunatian von Aquileia, to be published in: Mittelalterliche Handschriften der Kölner Dombibliothek. Fünftes Symposion November 2012 (estimated for 2014).

A full digital reproduction of the manuscript in question can be found online via the homepage of Codices Electronici Ecclesiae Coloniensis: http://www.ceec.uni-koeln.de/

Well done, the CSEL, for giving the link to the online manuscript, rather than meanly concealing it.  It means that the text is accessible, if not in critical form.

It is always a delight to see something rescued from the losses of antiquity.  Congratulations Dr. Dorfbauer and the CSEL.  You have done something well worth doing.

I wonder if anyone will translate it into English?

Share